# The Relationship between Anthroposophy and the Natural Sciences

## GA 75 — 8 July 1920, Bern

### 2. Anthroposophy, Its Essence and Its Philosophical Foundations

Dear attendees,

At the invitation of the local Free Student Body, I would like to speak to you today about the nature and task of the anthroposophically oriented worldview. In a few introductory words, I would like to point out, above all, that this anthroposophically oriented worldview seeks to be in full harmony, firstly, with the most essential cultural demands of the present and - as far as one can recognize them - of the near future. Above all, however, this world view also seeks to be in complete harmony with what has emerged over the last three to four centuries for the development of humanity through what is called the scientific world view. It is fair to say that this anthroposophically oriented worldview, which is still viewed by many people today as nothing more than a sect, the quirk of a few unworldly people, seeks to listen very carefully to what is most deeply moving our time, and to grasp very intensely, so to speak, a matter of conscience for our time, and even more so for the near future.

May one not say, esteemed attendees, that for about three to four hundred years, through that which is scientifically oriented world view, many of the old ways of thinking that satisfied the human heart and mind have been has brought man into conflict with man himself, that much that was sacred to centuries, to millennia, has had to be discarded, that science has shown as illusion what older worldviews had counted among their most valuable possessions? And is it not clear from the hardships and catastrophes of our time that the moment has come, the moment in world history, when this scientific world view must now, so to speak, also fulfill what many have expected of it for a long time: that it must once again open up a path to those spiritual heights without which man cannot live after all and from which the old path has taken him? With this question, ladies and gentlemen, the anthroposophical world view would like to be taken very seriously. Now, I am certainly under no illusion that in the short time of a lecture I could convince anyone in this hall of what anthroposophy actually strives for. In a sense, I will only be able to hint at some of the paths that are being taken in this field. And I will be able to suggest a few things regarding the way in which research and questions should be asked in this field of anthroposophically oriented world view.

In its essence, anthroposophy is completely different from all other current scientific knowledge. And because its fundamental nature is different, especially from what is usually regarded as the only scientific knowledge today, it is misunderstood in many circles and, one might say, treated badly. In ordinary science, as in life in general, what can be experienced through the senses and what the mind, the intellect, can gain from this sensory world through observation of natural laws and the like is regarded as the sources of human knowledge. In this way, an attempt is made to gain an overview of what is in man's world environment. In this way, one tries to gain insights into man's own position and task within the world order. In a sense, one looks at the human being as he is born into the world, as he can be educated and taught in the ordinary sense of the word, and how he can then, on the basis of this being born into the world, look around scientifically or otherwise in life, solely on the basis of his abilities and qualities inherited as a human being, on the basis of what ordinary education produces.

Anthroposophy does not take this view. It appeals to something in the human being that is still actually a rarity in human nature today and that, when humanity fulfills its next cultural task, will have to assert itself in human culture in a completely different way than it is present today. Anthroposophy appeals to what I would call intellectual modesty. I often use a comparison to make clear what I mean by this intellectual modesty – this immediately leads us into the essence of what anthroposophy actually wants to be. If we have a five-year-old child and we give this five-year-old child a volume of Goethe's poems, for example, what will he do with this volume of Goethe's poems? It will probably play with it at first and then tear the book apart; in any case, it will have no idea of what this volume of Goethean poems is actually intended for. If we teach the child, if we bring it up, we will bring it to the point where, as an adult of 17, 18, 19 years of age, it will make a completely different use of this volume of Goethean poems. We can say that the five-year-old child had precisely the same relationship to the book as the seventeen- or eighteen-year-old. However, the relationship of the seventeen- or eighteen-year-old to the book is quite different from that of the child, because something has been cultivated in him, something has been drawn out of the depths of his inner being, and this also determines a different relationship to the book than before. Applied to the human being's relationship to nature, to the whole world, what emerges is what I would call intellectual modesty, namely, when the human being decides to say to himself, simply as a human being: however old I get, however I am educated and taught in ordinary life, I stand in relation to the whole of nature and to the whole of the environment in such a way that I relate to it as the five-year-old child relates to the volume of Goethe. And in order to behave differently, I must first bring up from the innermost part of my being something that lies deep within me. Then something will reveal itself to me that cannot be offered to me through ordinary sensory observation, not through the ordinary combining mind, as it is active in conventional life and becoming. That is the essence of anthroposophical world view: that one does not approach the investigation of things as one is, but that one first brings out something that is hidden in the human interior. And only after one has taken one's own development into one's own hands in a certain sense, after one has brought oneself further than one is by being born, by being educated and taught in the usual sense, after one has made oneself a different person, only then does one approach the investigation, the research of things. So, the transformation of the entire human soul life before the exploration of things, that is what initially constitutes the essence of what underlies the striving for an anthroposophically oriented world view.

And here I must say that an anthroposophically oriented world view is based on two cornerstones - namely, of scientific life. One cornerstone is the limits of knowledge of nature. In relation to the knowledge of nature, anthroposophy is based on conscientious research, which sets very definite limits to natural research itself, just as an anthroposophically oriented world view seeks to be in full agreement with everything that science legitimately brings to light. But we do, of course, necessarily come up against limits, not by dabbling in some area of natural science, but by immersing ourselves in it objectively and professionally.

And we must, after all, set ourselves certain concepts at these limits, of which I would like to present the two concepts of the atom or matter and force today, just to cite one example; many other examples could be cited. We then come to work scientifically with such concepts as force and matter, force and substance. Much philosophical thinking has been linked to such concepts as force and substance. In more recent times, people have even gone so far as to want to found a philosophy of “as if”, that is, they said to themselves, one cannot, after all, gain any very clear, luminous concepts of force and matter, and so one should conduct research in the wide sphere of phenomena, of perceptions, “as if” such concepts corresponded to a reality that one does not know, “as if” they had some justification. It may well be said that it is a desperate world view, this philosophy of “as if”, however plausible it may appear to some people today. We have arrived at one of the cornerstones of human knowledge when we come to this concept, to this borderline concept of knowledge of nature. In our knowledge, these concepts, when pursued only intellectually, become a kind of cross, a crux.

The spiritual researcher, the anthroposophist, now tries to deal with this concept in a completely different way than the ordinary philosophers. Ordinary philosophy seeks to continue the intellectual process even at the points where one has arrived at the boundaries of natural science. Spiritual science, as I mean it here, tries to start something completely different in the human soul. Once we have arrived at this borderline concept, one part of the methodology of spiritual science and spiritual research becomes apparent. This part consists not at all of confused or bad mystical meditation, but of systematic, well-structured, thoroughly strict and conscientious meditation. I would like to describe this meditation to you at least in principle. You can find more details about it in the literature, especially in my book “How to Know Higher Worlds”. It is about the fact that one must practice again and again - and I emphasize explicitly, patience and energy are needed for these things. To do research in the chemical laboratory or in the observatory may seem difficult to some; it may seem easy to achieve something by systematically transforming the soul. But anyone who adheres to the truly strict method in this field knows that all research in the laboratory, in the clinic, in the observatory is relatively easy compared to those procedures that are imagined to be easier than they are, and that consist in a transformation of our soul life.

It begins with the fact that one initially places strictly comprehensible, simple concepts – let us say, for the time being, those that one has formed oneself, some symbols or the like – at the center of one's mental life. It does not matter, my dear audience, that these concepts, these ideas correspond to a truth, because what matters is what is effected in our soul life by these ideas. What matters is that, to a certain extent, we carry out a strict self-education, a strict self-discipline with these ideas in our intellect. We therefore place such concepts, which we can strictly survey, those that we have formed ourselves or that we have been advised to use by experienced spiritual researchers, at the center of our soul life. We try to shut out everything else from our consciousness and to concentrate solely on these clearly defined concepts. The danger is that at the moment we concentrate on such concepts, our bodily images and memories may indeed fly in from all sides, as if we were in a swarm of bees and the bees were flying towards us, and actually destroy our inner methodology. We have to expend ever greater and greater strength. And what matters is the expenditure of this strength; what matters is that we drive the will, with all our might, into the life of imagination, into the act of imagining, so that we actually grow stronger in this driving of the will into the life of imagination.

That is one side of strictly scientific meditation, or rather of meditation that leads to science: that we drive the will into the life of imagination. Such exercises cannot be completed in a few days. Such exercises require years of effort. One must return to them again and again. It is not a matter of completing these exercises in one day. One might say that a few minutes are enough for a day. But to return to them again and again, that is what it is all about. Then one finally experiences how the soul summons up quite different powers from its lowest regions than are summoned up in ordinary life and also in ordinary science. If one applies it by concentrating all possible volitional effort on such self-made volitional content, then after some time, as I said, I can only hint at the principle, the exact You can read more about this in my books. The possibility of approaching the boundary concepts of natural science, such as matter and force and the like, in a way that is not merely intellectual. I could also mention others.

Then the following happens: one no longer speculates, one no longer philosophizes at these boundaries of natural knowledge, but one experiences something at these concepts. Something takes place in the soul in the face of these concepts that encompasses experiences that we otherwise only experience when we love outwardly or when we are otherwise immersed in the struggles of our external lives. What matters, my dear audience, is that, by disregarding the external world, we undergo something within ourselves that leads us into a reality that is just as intense for us, that presents itself to our consciousness just as intensely as the external reality that we justifiably touch and work with our hands and feet is otherwise. And when we have worked our way through to a consciousness that is inwardly, in the intellect, willfully strengthened, through concentration and meditation, then what one can characterize as follows finally occurs: Just as one otherwise recognizes red as a color through external observation, just as one recognizes blue, just as one hears C-sharp or C, so, when one has worked one's way through in this way, no longer , no longer using the nervous system or the like as a tool, but by experiencing it at the merely mental level, one recognizes that there is a soul in itself - one knows this in direct consciousness.

At this moment, my dear audience, it is where one says the following to oneself through direct experience - I would like to suggest it through a comparison. Let us assume that we are walking along a path that is soaked, we see ruts in the path from carts, we see footprints. If we are reasonable people, it will not occur to us to say: These ruts in the soaked path are caused by forces below the surface that bring the earth into such a configuration that these ruts, these footprints arise. We will say to ourselves: There comes something to the earth's surface that is indifferent to this earth's surface as such, that comes to it from outside; carts, human feet have indeed gone over it, which are indifferent to what the earth forms out of itself. If we really come to know the inner configuration of soul life in the way I have described, then we will see everything that is the physical organization of the brain in such a way that we can say: This is not at all shaped by the inner forces of the bodily constellation, but rather the soul, which we have only just come to know, has worked from the outside in the same way as human footsteps or carts have worked in the softened soil.

In other words, dear attendees, one does not get to know the soul through speculation; one only gets to know it by gradually working one's way up to experiencing the soul, by leaving what ordinary life and ordinary science would like to consider the end — the intellectual, the concepts of perception — by leaving that to be the beginning. Once you have reached the point where you have experienced this soul life in this way in direct perception, then, through this method, through this kind of anthroposophical methodology, you are on the threshold of an experiential, tangible grasp of what I human preexistence, the spiritual-soul preexistence of the human being, because this kind of beholding does not lead to speculation about what is called human immortality, but to an immediate insight into preexistence. In the spiritual vision, one sees inwardly, in the soul, that which works in the body and configures the body. One beholds it, and in beholding it, one can also trace it back to before birth or, let us say, before conception. Thus, in its essence, Anthroposophy pursues the idea of immortality differently than ordinary philosophy. Ordinary philosophy seeks to deduce from what is experienced between birth and death that which extends beyond birth and death. Anthroposophy regards even the work of deduction as only a preparation; it seeks to live completely in the process of deducing the borderline concepts, so that it can experience what figures as the immortal in the human being, what is active in him. What fills the human consciousness becomes more active subjectively than we otherwise have it in consciousness. And that is what is really important – I will have to come back to this in the later part of the lecture – that above all, through this methodology of anthroposophy, the human being becomes more and more active. He actually ceases to passively surrender to the course of events, at most to what he has produced in the course of recent times through the arrangement of the experiment, whereby, however, he again passively surrenders to what the experiment tells him. All of this is certainly justified, and it is the last thing that spiritual science would dispute. But beyond that, anthroposophically oriented methodology elevates itself to active thinking, to a thinking that, in the very act of thinking, directly grasps the immortal essence of the human being. I know how much can be said against this experience, which must take the place of ordinary discursive reasoning, but only to the extent that this can be justified philosophically - I will come back to this briefly. I just wanted to show, on the one hand, how this part of anthroposophical methodology, which is based on an evaluation of thinking and on the will's effect on the intellect, actually leads to a truly essential knowledge of the preexistence of the human being. That which is immortal is grasped, which exists in spiritual worlds before conception, before birth, and which cannot be explained from the physical, because it proves itself to be that which works on the physical, and because precisely the physical, the bodily, results - as I will also show in an example in a moment - as that which is shaped out of this spirit.

The second important part of the anthroposophical method consists in approaching one's own self in a different way than is usually the case. People usually approach their own self through what is called mysticism in the ordinary sense of the word. Just as the anthroposophist must no longer entertain illusions regarding the limits of knowledge of nature, and must see this knowledge of nature in its true form through the experience just described, so anyone who truly wants to become an anthroposophical researcher must also have no illusions about the deceptions and illusions of ordinary mysticism. Anyone who believes that they can look into the human soul in the way that mystics of all times have described it, and as is often hinted at in religion, will not truly come to know the human self. My dear audience, there is no way to get beyond the element of deception in this way.

How much does a person really know of what he has heard here and there, say, in childhood? He needs only to have once lain in a meadow and heard a distant peal of bells. No sooner has this fact entered his consciousness than he has forgotten it again. Decades later, as a man, as an adult, he encounters some event in the world. Something appears quietly within this series of events, something that echoes the almost unnoticed peal of bells. And a whole series of images that one believes to have welled up from within are nothing more than a reminiscence of what we went through in early youth. Anyone who really endeavors to explore the human soul in a more rigorous way than is usual today knows how much human self-knowledge is subject to deception. He knows to what extent what the mystics of all times believed they were drawing from their inner being as some kind of power is nothing other than the transformed, perhaps nebulous, but in any case metamorphosed experience of an earlier age. Just as one must go through what I have just described in order to approach the limits of knowledge of nature without deception, one must not indulge in nebulous mysticism in the usual sense, but one must—again in a different way—systematically train the soul at the other cornerstone of human knowledge. And this can only be done by approaching something that one otherwise pays little attention to in life.

We experience our existence between birth and death from decade to decade, from year to year. We passively surrender to many things. We actively and willingly put ourselves into few things. Anyone who wants to become a spiritual researcher in the sense meant here must consider what I would like to call strictly systematic self-discipline as the second link in the path of knowledge. You have to resolve again and again – that is why the path of knowledge takes years, many years – you have to resolve again and again: You want to incorporate these or those qualities – as Nietzsche called it – “into yourself”. You want to make this or that out of yourself. — If I thus acquire the possibility of building a bridge, as it were, between the present and a point in time that may have been five, ten or fifteen years in the past, if I have incorporated something into my soul through my own activity for five, ten or fifteen years, then I am in a position to see the effect of what I have incorporated over the past five, ten or fifteen years – something that I have made my own through self-discipline. In other words, I then perceive how something has become something else today, how it appears as a new element.

If I succeed, dear readers, in bringing that which otherwise functions only as will into intellect, concept, representation – as I have thus brought the will into the intellect – then I must now bring the intellect into my life, into that volition which otherwise usually flows past me, as I passively surrender to life. I take my life into my own hands. In this way I try, as it were, to walk beside myself, to look at myself - you just have to do it with the necessary naivety, then you won't lose your naivety of life either. Through such processes one thus becomes, as it were, one's own double. And one arrives at making the life of the will something that one observes, as one otherwise merely observes external nature. If you manage to duplicate yourself in this way, to make yourself into a spectator and an actor at the same time, you have achieved something that manifests itself in a very peculiar way. What you previously only saw as memory now becomes clear to you in a new way. The memory images bring what one experienced ten, fifteen, twenty years ago, and so on, into the present. Now one experiences something quite new, which seems like a transformation of memory.

But lest I be misunderstood, I wish to state explicitly: Of course – in all other respects one retains one's ordinary memory; only for spiritual research does one experience the transformation of memory that is to be described. One experiences something like this that one otherwise only experiences in space. In space, let us say, one walks along an avenue. One turns around: you see not only the images of the trees you have passed, no, you see – albeit from a different perspective than before – the trees themselves. In the same way, it rises in consciousness. You look back on your life, but now not just by having the images, the phantasms of the past, but you recognize - just as when you look around in an avenue in space - from the different perspective that you survey life in the immediate present, as if time had become space. What is otherwise memory becomes a completely new mental power, a looking into time. And only now, in a certain sense, do we gain real insight into that mysterious element in our own being, which is just as little known to us as the content of sleep, of dreamless sleep, is known to ordinary consciousness. We gain such insight into the nature of the human will, and we actually gain the opportunity to see this nature of the human will at work in the physical body. And by getting to know the will in this way as transformed memory, one gains an immediate insight into the other end of life, into the post-existence, into that in us which carries us out through the gate of death and into a spiritual world. Again, it is through the development of a very special soul element into an immediate experience that anthroposophically oriented spiritual science wants to penetrate to a comprehensive world view.

Now, my dear audience, by dealing with the two cornerstones of human knowledge in this way, knowledge of nature on the one hand, knowledge of the self on the other, by entering on the one hand into the soul itself through the limits of knowledge of nature – not through speculation, but through direct experience -, into the soul itself, and on the other hand, by entering into the element of one's own will - not by dabbling in mysticism, but by methodically developing one's memory through strict self-discipline - one awakens in the depths of the human being that which is immortal in that person. And that seems to me to be a continuation of what, although it is not the external scientific method of the present, is scientific education.

I may well confess that it seems to me that the one who, out of blind authority or out of complacency, does not stop at what science has to offer today - this admirable science - but who allows himself to be guided by science in the great question that science imposes on the soul, must, as I have described in my “Riddles of Philosophy”, feel impelled not only to speculate, to philosophize, beyond what science provides, but he must seek to further develop what he applies by experimenting, to a more active intellect, to a more active will. Then he attains to that intensity of soul life of which I have just spoken, where immortality is not speculated but directly beheld. And then, my dear audience, what is described in my book “Occult Science” or in some of my other books, and which to people today still seems like a wild fantasy, will gradually come about as a matter of course, I believe, precisely because of the enigmatic nature of science itself. How do we go about understanding natural science? By strict methods! And anyone grounded in anthroposophy will be the very last to fail to recognize these strict scientific methods. But you see, for example, we are faced with the following. We say to ourselves: We are developing certain geological ideas; and we are trying to gain a picture of the geological stratification of the earth in the present day, based on the starting points of Lyell and other geologists. We then try to gain a picture of the past from this picture, using the well-known methods, by going back millions of years – more or less, of course, the time periods are disputed. Other researchers go millions of years forward by prophetically anticipating this or that about the end of the earth from a physical or geological point of view. We do indeed form a picture of the development of our Earth, and with the Earth, the human being has developed. Now, however, I cannot give a complete insight into the results of spiritual scientific research in the short time available in a lecture. If you look through the relevant literature, you will see that certain things are available. I can only suggest and hint at the way in which things are being sought.

Take the example of the human heart examination. We get a picture of how this human heart transforms in the organism over five, ten years and so on. We can then deduce what the human heart was like thirty years ago and can also do this for a person who is forty years old, but not for someone who is only twenty years old. However, we could take the mere deduction further and could proceed similarly, using a very strict mathematical method. We could ask ourselves: What was this heart like thirty years ago? We would not be using a different method from that used by today's geologists if we were to say about this or that layer of rock what it was like millions of years ago, because we forget that the Earth may not have existed before these millions of years, just as man was not there as a physical being at that time. And when we today, according to some laws of physics or geology, assume something prophetic about some end of the earth after millions of years, it is as if we now calculate, according to the degree of change that the human heart has undergone in five years, what that heart was like in a person three hundred years ago.

At first glance, this appears to be something tremendously paradoxical. And yet, my dear audience, there is something quite justified for the one who does not delve into the present-day admirable science with his intellect or with what authority has brought him up to, but with his whole soul and with an unbiased human nature. And this science of the present itself can benefit greatly from the kind of approach I have suggested, for it is indeed still the case today that one has few co-workers in the field of spiritual science. Those who one would wish to have as co-workers are truly not laymen or dilettantes – the matter is much too serious for that. As co-workers I would most like to have those who have immersed themselves for years in some field of science, who have learned to work scientifically and who have retained in this scientific work all the impartiality necessary to then reshape the human powers of knowledge and soul forces in the way I have indicated, so that one can then enter into that which leads to a much more concrete, truly realistic knowledge, for example, of human nature itself. Anthroposophy will be the best foundation for an anthropology that can be used for medicine and also for social science.

That is why it gave me such great satisfaction – and I mention this because it is very relevant to the matters I would like to discuss today – when I was able to hold a week-long course for forty doctors and medical students in Dornach, where we have established the School of Spiritual Science with an anthroposophical orientation in the Goetheanum. The course was about way in which the bridge between pathology and therapy can be built, which so many people, including doctors, long for today: how this bridge can be built through such an insight into the human being, which can be gained when we no longer think in abstract terms about the relationship between body and soul, but when we come to look into the concrete. I would like to give a small example of this, albeit a somewhat more remote example, but it will be able to point to the concreteness with which spiritual science wants to treat specifically scientific problems.

It is now the case that speculation is taking place about the relationship between body and soul; parallelist theories, interactionist theories and so on have been put forward. However, what is missing is a real insight into the soul and spirit on the one hand, which can only be achieved in the way I have described today, and into the physical on the other. The more materialistically oriented worldview suffers from the tragic fate of not being able to master matter. We cannot look into material processes since we have materialism, because the inner workings of material processes are spiritual, and one must first see the spirit in order to recognize material processes.

So I would like to show you, so to speak, more as a result of what one comes to in terms of knowledge of a developmental moment of man when one proceeds in a spirit-scientific way. We see how man grows through birth into physical existence. We then see how there is an important conclusion in a certain respect when the human being undergoes the change of teeth around the sixth, seventh or eighth year. This change of teeth is only understood in the right sense if we take into account the whole bodily, spiritual and soul life of the human being, as it changes in this important epoch of life. And we see – I can only hint at it – when we consider the soul, firstly that which I have already dealt with here in lectures that I have given more for lay people. We see how the child, who develops as an imitator until the change of teeth, becomes the being who likes to educate himself under the influence of the authority of his surroundings, how, with the change of teeth, the principle of imitation passes over into the principle of authority. But leaving that aside, if we are able to really look at this human soul life, if we have learned to deepen our observation of the soul - and one truly learns to deepen when one develops everything within oneself that I mentioned today as will and intellect training today, if we look at everything that happens to a person around the time of the change of teeth, then it is noticeable how what first grows in a person as the ability to remember undergoes a certain change with the change of teeth. It is noticeable how, from this period on, our imagination begins to take shape, how it begins to become continuously memorable ideas. And I could show many examples! But I would have to talk for a long time if I wanted to show how the transformation of the whole intellectual soul element shows itself purely empirically around the period of the change of teeth.

If one then pursues further what can be investigated in this field, pursuing it with that concrete empiricism that arises precisely from having sharpened one's soul eye through the method I have described , then one finds that the ability to push out the second teeth, so to speak, reveals something that works in the human being throughout the first seven years of life, finally pushing itself out and reaching a climax, a culmination, with the change of teeth. Now, as the teeth change, the soul becomes different. Concepts take shape. The entire ability to remember, which is of course present earlier, is transformed, and by extending the concepts of Goethe's metamorphosis theory to such developments, one recognizes how the soul-spiritual life has emancipated itself from the physical-bodily , how the same thing that later works in the realm of imagination, that is, in the intellectual, has worked in the body - has worked in a formative, plastic way - has reached its culmination in the change of teeth and, after the teeth have been pushed out, shows itself spiritually and mentally. In this way, one follows concretely, no longer abstractly, as one otherwise speculates about body and soul, this formative power, which one later looks at, directly at, when the person brings sharply contoured concepts, not phantasms, out of memory. One follows how it forms, how it drives the forces into the change of teeth. By extending the observation over time, one sees how the spiritual-soul works in the bodily-physical.

Then again, when one approaches the human being in the period of life when sexual maturity occurs, one notices how the will element in particular consolidates during this time from the change of teeth to sexual maturity. But it is still active in the body, and one can see from what occurs – in boys it shows in the change of voice, in girls it shows in a different way, but still – namely, how the will takes possession of the human organism between the change of teeth and sexual maturity. While the intellectual emancipates itself, becomes free with the change of teeth, and works independently, the will becomes free by puberty. I would like to say that a purely spiritual element connects with the body, so that this change, which occurs in the boy during the change of voice, clearly shows how the life of the will manifests itself in the body.

From these two elements that I have given, you can see how one approaches the human being through concrete observation with spiritual empiricism. But what I have shown there then leads from the human being out into the cosmos, and one learns to recognize it as one otherwise gets to know the external sensory content through sensory perception. Through this spiritual vision, one learns to recognize a deeper, but also a more essential element of the cosmos. For example, one learns to recognize what consists in the cosmic forces in which the human being is embedded, which is effective up to the change of teeth on the one hand, and up to sexual maturity on the other. In one case, it acts as an intellectual force, shaping the body until the teeth change, then it emancipates itself and acts on the other side as a volitional force, which takes hold of the human body intensely at sexual maturity.

Now one learns to recognize how that which, as it were, drives out the teeth, what works in the human organism so that it then passes over into the sharply contoured concepts of memory, is the same as what one can only call light in representation. But actually it is all that which bears the same relation to sensory perception as light bears to the eye. One learns to recognize how light is that which actually works in the human organism, and how through the power of light, which thus works in looking with the eyes - but actually it is only the representation, we could speak of the same element for all the senses - that which is otherwise experienced as heaviness is overcome. We see light and heaviness, light and gravitation fighting each other. The cosmic light, the cosmic gravitation is effective in the human being until the permanent teeth have come through. And then again one sees how from the permanent teeth coming through until sexual maturity, gravitation gains the upper hand, how the light-filled, which in turn only represents the rest of perception, is the content of sensory perception, but how gravitation achieves a victory , an inner victory, over this light-filled element and thereby forces the will into the human nature and thereby configures the human being inwardly with what then makes him sexually mature, and guides his organization towards his center of gravity.

This insight into human nature, dear attendees, this direct, concrete, empirical connection between the spiritual and the material, is what the anthroposophically oriented worldview offers. It is truly not some nebulous mysticism, but a rigorous method of research, not only as strict as that otherwise usual in science, but much more rigorous, because each individual aspect approached is accompanied by what the soul has made of itself, so that it sees something new in the old. In this way, what is recognized in man in an anthropocentric way is extended into the cosmic, without becoming anthropomorphic. It will be seen that it is a strict scientific method when something like this is developed, as I have been able to sketch out in my “Occult Science”.

It is easy for those of you, dear readers, who laugh at such a book because you do not understand all the effort that has been expended and all the paths that have been taken to achieve something like this. But something like this must be said in the present time. The materialistic orientation has led to the inability to recognize matter, but only to speculate about the connection between spirit or soul and body or matter. Anthroposophically oriented spiritual science should teach us to recognize the human being – to truly grasp him as spirit, soul and body – and from there open up the paths into the cosmos, because the human being is something that encompasses everything else in the cosmos. We can conjure up an event that occurred long ago but which we have experienced and which we carry within us in the form of an image — the event is no longer there — from what is in our soul, as an image in us. Because I was once with my mind, with my intellect and feelings and with my perception at this event in life, I can conjure it up. Man was present in all that has ever happened in the cosmos, and thus, when he grasps his whole being, he can really grasp something cosmic - and in a different way than if he had to achieve it externally. As I have described it, inner knowledge also provides a certain cosmology, so that anthroposophy expands into a true cosmology, as I have tried to present it in my “Occult Science”, which may still seem ridiculous to our contemporaries today, but which is based on a strict scientific method, only it has emerged from the nature of anthroposophical orientation.

Dear attendees, what may be described as the essence of anthroposophy can, in a sense, be justified philosophically. And anyone who has followed my writings from the beginning, as I tried to do in the 1880s, commenting on Goethe, working out an epistemology, as I tried to do in my little book “Truth and Science”, to establish the relationship between what human inner life is and what is outside in the cosmos, as I then tried to do in my Philosophy of Freedom, to extend this to a complete world-view for the human being, will find that a great deal of effort has already been expended, as far as has been possible to date, to philosophically justify what I would call higher, spiritual empiricism as spiritual science, as anthroposophy.

I must say that for decades I had to wage a stubborn battle against Kantianism – a stubborn battle against Kantianism, which, in my opinion, has misunderstood the epistemological problem and thus the fundamental philosophical problem of my conviction. I don't have enough time to go into Kant's philosophy or epistemology, but I can say a few words about what it is philosophically that is at stake when we really want to understand the human being. We can start by looking empirically at how man reaches this limit of knowledge of nature, how he comes to a cornerstone at this limit of knowledge of nature that has not yet been expanded anthroposophically, where he stakes the concepts of matter, force and so on. Yes, the point is that the one who is now able to investigate this limit of knowledge of nature by experiencing it, also comes to why man - and I ask you to forgive me the “why” at this point, it is to be understood as merely rhetorical, not teleological —, why man is organized in such a way that he must, at a certain point, impale concepts that are, as it were, obscure, inscrutable to ordinary consciousness.

If we were always able to look into the things of the world, to make them intellectually transparent, including human beings, we would not be able to develop in our human nature what we absolutely must have and develop for ordinary life, especially for ordinary social existence between birth and death: we would not have what lives in us as the element of love. Anyone who studies the connection between knowledge and love in depth will notice that this separation from things that have become intellectually opaque to us, which presents itself to us through the limitations of knowledge of nature, is necessary. It is necessary so that we can develop the power of love within us, in our entire human organization. Not what Kant raised in the “Critique of Pure Reason” and the like, but what we develop within us as the power of love, that is what prevents us from making things transparent in an intellectualistic way. We only attain intellectualistic transparency through the paths I have described today. The human being is organized in such a way that he must buy the power of love around the limits of knowledge of nature. But the human being is the being who, through the power of love, receives his true value and human dignity between birth and death.

And on the other hand, we have the other cornerstone, which some people so lightly want to overcome through a nebulous mysticism and which can only be methodically overcome through the self-discipline that I have described today: that cornerstone lies in self-knowledge. Yes, my dear audience, if we could always look into ourselves, if we could gain the knowledge that, as it were, turns time into space, that, in a changed time perspective, makes earlier events experienceable in a supernatural way in a spiritual vision, that tore away the veil of memory, as it were, and allowed us to look into the past and thereby also into the future in a certain sense, if we always had that, then we would see through it, but we would not have the power of memory, of recollections. We need this power of memory just as we need love in our ordinary human lives. Those who know what disruption of memory means for the continuity of the self, who know that this self is based on the power of unimpaired memory, will also be able to appreciate how this other cornerstone must be placed. The power that makes us a remembering being between birth and death is the only thing that makes it possible for us to tear this veil of memory using the spiritual-scientific anthroposophical method and to look into our own inner being in self-insight. So anyone who understands this organization, who, with real psychology, compares what occurs in memory with what is self-knowledge, knows that we must also have this other cornerstone in ordinary human knowledge and life. It is therefore due to our organization – in a somewhat different way than Kant described it – that we must first grow beyond what organizes us in ordinary life if we want to penetrate into the depths of nature that can be aspired to and longed for.

But then, my dear attendees, for this anthroposophically oriented spiritual science, if it is inwardly alive on this path, something arises that is very daring today, very daring to express. But what use is it to leave such things unspoken when it depends on them? Anyone who looks at how we have to imagine the world today in terms of the thoughts and ideas that have emerged over the last three to four centuries can never bridge the gap between what arises in the soul as an ethical, moral, social and religious ideal and what arises from knowledge of nature.

On the one hand, there are natural phenomena. They lead us, albeit hypothetically or in the philosophy of “as if”, to a beginning, to an earlier state of the physical universe; they then lead us to metamorphoses of this physical universe, showing us how one law, or let us say two laws, but which are actually one, prevails in this physical universe. If these laws prevail in the way that today's knowledge of nature can imagine, then no bridge can be built to the other, to the ethical, to the social, to the religious ideal. And these two laws are the law of the conservation of energy and the indestructibility of matter. If the world in the universe outside, in nature, changes in such a way that matter is indestructible and force, in eternal preservation, only transforms itself, then - then our ethical ideals, our religious ideals, are nothing but smoke that rises, then they are our great illusions. And when the world has long since transformed its substance and its forces in a certain way, then those world experiences that we enclose within our moral ideals, within our religious ideals, and so on, will be carried to the grave, sunk into nothingness. These things are usually not pointed out. But what splits many souls inwardly in the present, what tears many souls inwardly in the present, that is more or less unconsciously present as a result of this complete failure to bridge the gap between knowledge of nature and spiritual grasp of the moral, of the religious, as a mood of the soul.

But, my dear attendees, if we experience our own intellect at the limits of knowledge, as I have described it today, then we see how our intellect also belongs only to a certain part of external existence , and that we cannot grasp the beginning of earthly existence with the intellect that we are only really getting to know in the experience described, because this intellect belongs to that which lies only after this beginning and which lies before the end. If we apply this intellect to the whole process, if we go back millions of years or millions of years forward, as geologists and physicists do, then we do the same as if we thoughtlessly talk, for example, about the transformation of the heart as it appears in humans before or after three hundred years. We must be clear about the nature of this intellect: that it does not come close to the other powers of knowledge that we have to acquire in the way described today.

With anthroposophically oriented spiritual science, no Rickert or Windelband theory of value is established, where values are supposed to assert themselves out of the blue, without reality. Rather, it opens up for us what we survey in the intellect. We feel obliged to somehow integrate value into the currents of being. But this will be completely impossible as long as we do not overcome the crushing law of the conservation of energy and matter. We must come to think of matter and force as transient. It is only an illusory world that has arisen from our intellect and that leads us to believe in the indestructibility of matter and the conservation of force. It is certain that 19th-century science could lead to nothing else. But for those who see through the world as it has been presented today, what substances and forces are, something that perishes like this year's plants, and what lives in us as an ethical ideal, as a religious idea, is something that we experience as a germ, like the germ in the flower of the present plants. We look at this germ, which is perhaps just a mere point at present; we know that it will be a plant next year when what is surrounding it now as a flower or as leaves has vanished. We see this outer world in a spiritual vision when we apply our intellect to it. We do not get to know it under the principle of the indestructibility of matter and the conservation of energy, but we get to know it as a dispersing one, and the germs in it are what prevails in our souls as a moral element, as a religious idea. What surrounds us today in a sensual way will be dispersed! What grows and thrives within us will be the world of the future, the cosmos of the future. In my opinion, only anthroposophically oriented spiritual science can lead to this bridge between spirit and nature, under today's conditions.

Dear attendees, I was allowed to speak these few stimulating sentences here at the request of the “Free Student Body”. I know that they cannot be conclusive or convincing, but they are intended only as a stimulus. However, because I have been given the opportunity to speak on behalf of the student body today, for which I am very grateful, I would like to point out that it is particularly natural for someone who has to look at the world today, who is himself at the end of his sixth decade, to look towards today's youth. In the hearts and souls of today's youth, one really sees the seeds of the future, for one looks back to one's own youth. Four decades ago – and this I would like to say to the esteemed young friends who invited me today – was when people of my age were young. We looked into the world back then, but we were dependent on it, in a sense, we looked into a world of illusions. We were dependent on it back then. It is true that many of the great achievements of external life still awaited people, but the civilized Europe that was present for us at that time also looked different than it does now. Now a man of spirit, Oswald Spengler, is writing about the decline of Western civilization. Back then, three or four decades ago, ladies and gentlemen, was the time when the motto “How did we get it so good?” was perhaps most prevalent – a time, however, when people were very much wrapped up in illusions. The strength of these illusions only dawned on some of those who were of that age when this modern civilization rolled into a terrible catastrophe in 1914. At that time, an infinite pain settled on the souls of the thinking, the waking elders, and they looked back on that time when they were not allowed to say - because the illusions were too great -: We need something that is not just a renaissance, but that is a naissance, that is the birth of a new spiritual life.

Now, after years of pain, now, my dear audience, I believe that life is different in youth. Now the great need is here, and now it is evident in all areas that one cannot indulge in the illusion that we have come so gloriously far. But now, I believe, there is something in every waking person, or in the one who can awaken, that leads him to the inner admonition: Use your will! In the external, objective world, everything points to decline. But the Spenglers, those who only speak of decline and even want to prove this decline, will be wrong if that fire asserts itself in today's youth, if that strength asserts itself in youth that wants to awaken the soul to create and to will, because only through the creativity and will of people who are fully aware of themselves can there be improvement today, not through speculating about forces in which we are supposed to believe. No, it must lie in activating the forces that can be found in our own will, in our own ability.

Therefore, I would like to end this lecture, for which I am very grateful to the esteemed student body for inviting me, with Fichte's words, which read: “Man can do what he should; and when he says, I cannot, he will not.” If we become aware of the spirit that shines towards us from the universe through spiritual vision, that wages its battles with gravity within us, then this spirit will inspire us to create, and then precisely from the present youth will emerge that which every alert person today must hope for, that which every alert person today must long for. Yes, we need not just a renaissance, we need a naissance of the spirit. It will come to us when today's youth understands and honors their task.