# The Inner Nature and Essence of the Human Soul

## GA 80b — 31 January 1921, Basel

### 3. The Tasks of the Goetheanum in Dornach

Dear attendees,

Of the many visitors to the Goetheanum in Dornach, which can be reached from Basel by conventional means of transport in less than an hour, many ask: What are the tasks of this Goetheanum? What goals does it want to serve? Well, ladies and gentlemen, if one had to speak of these goals and tasks of the Goetheanum without any connection to the great, serious tasks of our time, it would hardly be worthwhile to speak about them in public. But this Goetheanum in Dornach does want to be connected in its tasks with the great tasks of humanity in the present day. And it is this connection that I would like to speak about today, at least in a few words.

Those who not only see the Goetheanum from the outside, but get to know the way of life there a little, will be able to notice that two human activities, which otherwise occur quite separately in life, are thoroughly connected there, and perhaps the external signature of this Goetheanum initially experiences its characteristics through this.

We organized courses for the School of Spiritual Science last fall. I already mentioned them in my previous lecture. During these courses, representatives of the most diverse specialized sciences expressed themselves about the ways in which their individual specialized sciences could be enriched by what could be brought into them from the spiritual science cultivated at the Goetheanum. So science has been cultivated there, but science in the sense of spiritual science. Besides that, however, one can see how artistic natures and artistic people have been working on this Goetheanum for years, and the whole building has come about in its present, not yet completed forms through these artistic people. And one could see how this fall, the individual scientists and also personalities from practical life spoke from one spirit, which was absolutely the same as that from which the artistic people have given this building its forms, its images and so on for years. That is what makes this building, the Goetheanum in Dornach, so unique: everything that has been artistically worked on is inspired by the same spirit as everything that is to be scientifically achieved there. This unified spirit of science and art is what characterizes the Goetheanum in the first place.

But there is a third element, too, that unites with this. All those who have spoken there about the most diverse scientific questions, as well as about the most diverse branches of practical life, and all those who have been working artistically for years and now, they are deeply imbued in their minds with the fact that what they speak, what they work, what they somehow accomplish is in some way connected with the great tasks of the human being. Everything that is to be thought on a large scale, and everything that is to be achieved in detail, may well be said to have a kind of religious spirit. Not some obscure sectarian movement, as the detractors of the Dornach building say, is what drives its essence, but what is being driven, it is driven out of a serious scientific spirit, but in such a way that this serious scientific spirit can become so alive at the same time that it can express itself artistically. And that which expresses itself scientifically and artistically from two completely different sides carries, at the same time, not in a sectarian sense, not even in some limited confessional sense, but in the very general human sense, a kind of religious devotion, a kind of religious veneration for the thing to which one devotes oneself.

But we can go even deeper, my dear audience, and we can hear this unity of work in Dornach. We can see how, admittedly, in other forms, in other ways, science is spoken in a way that is different from that which is otherwise the case in our educational institutions. And the scientific language is spoken in such a way that, for example, the individual sciences enter into a dialogue with each other, mutually illuminating and clarifying each other, so that the narrow-minded spirit of specialization and of specialized science recedes before what is to be striven for by all the individual sciences together as the general human. Speaking scientifically, I would like to say it is spoken from a different tone.

And if you then walk around the building, if you look at the building inside, at the painting and the sculpture, and ask yourself: in what style was this building erected? Then you won't get the usual answer. When you usually walk into an educational institution, you hear this or that science presented from its particular, specialized point of view. You then look at the building. You ask: in which style was it built? You get the answer: in the Renaissance style, in the antique style, in the Gothic style and the like. You cannot get such an answer in relation to the architectural style of the Goetheanum in Dornach. The only answer that can be given is that the Goetheanum in Dornach was built in the same style in all its individual forms, and that this is reflected in the work being done there in the various sciences. The same spirit from which scientific life springs is the same spirit that is embodied in the forms. Dornach has its own architectural style, and everything that meets the visitor when he enters the building through the portal on one side, looks around at the forms that surround him, and then listens to the word that is to reveal to him what science is being practised here, is one. Certain questions that arise for the human being, questions that stand, for example, as the harshest of life's and world's riddles, for example in medicine, in the art of healing, where the human being must be treated as such, can only be solved through such imaginative, artistic observation of the human being. It is not only the external form that comes into question, but the transformation of matter is also taken into account. Everything that is in the individual organ is revealed to the mind that does not shy away from abstract knowledge which will never build a bridge between pathology and therapy, which does not shy away from leading this abstract and purely externally observed knowledge to an artistic understanding of what the human form, but also the inner human form, is in the transformation of matter.

This unity – esteemed attendees – is what characterizes Dornach. And with that, this Goetheanum in Dornach certainly presents itself as a contradiction, but I believe that the world will gradually realize that it is a beneficial contradiction to the disunity of our present life, this life, from which the individual activities and the individual ways of thinking and looking at things come from the most diverse angles, mutually feuding and certainly not growing together into a harmonious unity. For it is precisely this that is so disastrous in our time, that the individual activities that arise from the most diverse [specialized areas] of our lives cannot somehow come together to form a harmonious whole. When you look at things this way, it may initially seem as if this Goetheanum in Dornach should, so to speak, be a kind of model for the way in which the individual activities of life should work together harmoniously. However, my dear audience, it does not want to be just a kind of model, it wants to be a place, this Goetheanum, in which and from which work is done in such a way that this harmony can also enter into the tasks of our time and that a rising life can arise from the declining life that threatens us.

To understand this, however, we need to take a closer look at the way in which modern civilization has developed over the last three to four centuries. The two most significant characteristics of this civilization – I have often emphasized them in lectures that I have been privileged to give here at the same place, and today I want to emphasize them again from a certain point of view – these two most significant characteristics are that, for three to four hundred years, a scientific life, especially a natural scientific life, has emerged in the development of humanity, which has become dominant for the broadest circles in relation to feeling, willing, and in relation to way of thinking. One should not deceive oneself about this! Of course, many people today are firmly attached to old confessional traditions or the like with their views and also act out of impulses that arise from these traditional confessions. But more and more has spread, especially in the course of the nineteenth century and in the first two decades of this twentieth century, that which has flowed from the authority of modern scientific life.

What man thinks today about the structure of the world, about what lives and moves in the various kingdoms of nature, and finally about himself, is expressed by what he regards as the authoritative science. And within certain denominations, they have endeavored to strictly separate so-called belief from science because they wanted to save something for the soul that goes beyond the acceptance of this science. But because they did not dare to extract anything from this science itself that could also say something about the eternal in the soul, about the higher meaning, about the supersensible meaning of human life, they wanted to found, so to speak, a place in the soul to which science has no access, from which they did not want to elicit that which speaks about the highest matters of the soul. They wanted to secure the place of faith so that they could at least assume something about this eternal aspect of the soul, this supersensible aspect of the human being, which science is not allowed to assume or which science describes as something beyond its limits.

But this is not intended to say the slightest thing against the tremendous progress of this science in recent centuries. For — my dear audience — spiritual science, as it is represented here, does not dare to use any kind of superstitious grounds to bring anything against science as such, but it recognizes in the fullest sense of the word what this scientific development of the last centuries has brought. It appreciates what has been achieved by science through observation of the external world in connection with experimentation and in connection with the combining intellect. And the spiritual science meant here should not be confused with all the dilettantism that arises from mystical or other backgrounds, which also want to satisfy human souls, which only oppose science because they have never come into any kind of contact with it. The spiritual science represented here fully takes into account — even if it miscalculates in some respects — it fully takes into account the progress of modern science, and it absolutely wants to follow a path that yields to nothing in terms of the strictness of the method, the conscientiousness of the way of thinking of modern science.

But, my dear attendees, anyone who engages with this modern science in all its various fields, and with all that it has brought, will ultimately come to a very specific conclusion – a conclusion that is no less significant because it, in a sense, justifies skepticism.

You see, esteemed attendees, I myself have been met with much hostility for the reason that, before I turned to what I had to say on the basis of anthroposophical knowledge, I tried to express myself in purely scientific works in a wide variety of fields. I did this because I believe that today a higher world view should not offer itself to the world at all without first justifying itself by having looked around in the most diverse scientific fields. But when one delves into these various scientific fields, one says to oneself: Nevertheless, we have not only developed the external methods of observation in a conscientious way, not only advanced the combining mind and the art of experimentation, but have also come to everything that the armed senses provide us through the telescope, through the microscope, through the X-ray apparatus, through the spectral apparatus and so on, and so on – even though we have developed all this, indeed precisely because we have developed all this, the riddles of life and the world have not diminished for us, but increased. And anyone who approaches this scientific development of recent times with an open mind knows that, basically, with every glance through the telescope, through the microscope, with every result of the X-ray apparatus or the spectroscope, it is not actually solutions to what we call the riddles of life and humanity, but new questions and ever new riddles, and that with each such result, the human soul must increasingly ask for something that can at least to some extent provide the solution to such riddles. Thus, it is not really solutions that have presented themselves to the triumphs of modern science, but new life puzzles and new questions have arisen, and those who engage in the scientific life of the present with an open mind are particularly confronted with these to a greater extent. This is on the one hand, in terms of the stream of knowledge; the development on this side has brought us a sum of new riddles, new questions. But we can also look around us on the other side and find what the last centuries have brought, if we look at it impartially, in a special light. It is fair to say that what science has given us has also shown us practical results. It has brought us our modern technology, and we may say: Most of what surrounds us today at every turn in life, all that technology has brought us in such significant advances, all of it is a result of the last few centuries and it is basically derived from the results of modern science. Technology has become part of life, and life has become highly dependent on technology. In a sense, can we not also say that, just as scientific development has presented us with puzzles and questions on the other side, so too does modern technological progress present us with puzzles and questions in relation to technology?

We are basically in the middle of these puzzles and questions, because when we look at the great advances in technology, we have to say to ourselves: Yes, they are there, and people also live in a life that is dominated by this technology. But this technology has not yet found its way to the people, otherwise we would not have today, among us, something that is so burning — my dear audience —, which in the broadest sense is called the social question. People have learned to adjust their machines. But what has been brought to us by the machines is not the solution to the questions of life in the fullest sense of the word. Instead, the greatest question of life flows out of it: How should this human life be shaped in social terms so that people, who have to work – as they once worked without machines – now have to work with modern technology, so that these people come together in full understanding in social life? Just as questions and puzzles of knowledge have been posed for us by the development of modern science, so modern technology, which has emerged from this scientific development, has posed the great question for us: How should life be organized so that people can find the possibility of a dignified existence within a life permeated by technology? So one could say: Both the theoretical and practical questions of life have actually emerged from modern civilization. And today we are not in the position of having fully developed solutions, neither theoretical and intuitive solutions nor practical solutions, but we are faced everywhere with questions, with puzzles that pile up, that make demands on people that can no longer be ignored.

This, ladies and gentlemen, must be felt in all its vibrancy if we are to do justice to the tasks that the Goetheanum in Dornach presents. For one can say: Those who are connected with the founding and expansion of this Goetheanum are precisely those people who feel this burning on the one hand of knowledge, on the other hand of the life questions in modern times, and who want to contribute what is possible for people to such life tasks as they present themselves can be tackled.

On the one hand, we see how people offer simplistic solutions: a person like Haeckel, in his “World Riddles”, offered simplistic solutions, while all he had to offer was a pile of new riddles. And people who believe that they are grounded in practical life also believe that, for example, the relations of production bring forth human life relationships. We keep hearing it emphasized from the Social Democratic program that it is the relations of production that have created life, that have created the form of life.

Now, my dear attendees, precisely when we look at the issue of modern technology, we can see that the production conditions that have been created by this modern technology have not brought about the form of life that goes with them. If they had brought it about, we would not have a social question.

In view of this, we must ask: what then actually characterizes this modern life? After all, it depends on the human being finding a way to relate to life that is informed by what he or she can understand, feel, want, and do as a human being. It is easy to say that today it is a matter of economic issues, that people must rise above the question of bread above all.

Now, my dear audience, there is no way to get beyond this bread issue other than by utilizing what the earth offers man in the right way for humanity and putting it into circulation. But what has to be done to achieve this cannot be done otherwise than through what man can feel, do and want, and with which man can place himself in the world. Basically, it is the world view, it is the inner spiritual ability of the human being that alone can provide a remedy even in the very most extreme economic questions. Therefore, we must look to that which can inwardly spiritualize the soul of the human being, which can drive the human being to a fruitful will, to that which can underlie a human understanding if we want to take a proper look at the great questions of the present, at the tasks of our time. Here one must say: that which is striven for at the Goetheanum in Dornach, and which to a certain extent is visible in the work being done outside, may perhaps inspire some people to reflect on the position of the human being in the course of human development.

I said earlier – esteemed attendees – that in Dornach one can see how scientific questions are discussed in a spirit that is at the same time the same spirit in which artistic natures have worked at the Goetheanum itself in terms of its external architecture, sculpture, and pictorial art. And I said that there is not only a certain unity between what is being done scientifically out there and what is being created artistically, but that there is also a certain religious mood that runs through both the scientific and the artistic work. Those who really immerse themselves in this Goetheanum in Dornach will find that there is a certain unity between three human modes of revelation of the inner being of this human being - between science, religion and art. Of course, I am not talking about — and I would like to emphasize this — the founding of a new religion in Dornach. That is not at all what it is about. Rather, it is solely about the fact that what is created in science and art is at the same time imbued with a religious spirit.

My dear attendees! This modern civilization, which I have just characterized in other ways, is characterized by the fact that science, religion and art have increasingly fallen apart in it. It is the peculiarity of the modern mind that it wants to cultivate science for a completely different reason than that which is the content of religious life, and in turn, it wants nothing to do with the unity of science and art. Those views have basically faded away, of which Goethe still had some – the Goetheanum takes its name from him, perhaps for precisely the reasons I have just mentioned – faded away is that was still in Goethe's views, that science should be cultivated on the one hand by pursuing that which lies in the current of truth, but that art should also be created out of the same spirit.

It is well known that Goethe was also interested in science throughout his life. He studied in detail how plants develop their various forms and how animals are organically created through metamorphosis; he was involved in other sciences. In all of this, he had an artistic eye. He conceived of the artistic in such a way that, by grasping with the soul that which he can also penetrate scientifically, he then shapes it inwardly, so that that which he, on the one hand, makes his own without form, scientifically, takes shape within him, so that he can create the work of art from it. Goethe thought [of an intimate relationship] between the truth that should prevail in science and the truth that should prevail in art. These things have almost completely faded away today, and that is precisely because modern civilization is absolutely intent on regarding science, religion and art as three different fields that arise from different foundations of human life and that actually have nothing to do with each other.

This was not the case at the starting point of human development. From what we have today, it is extremely difficult for us to recognize this starting point. At the starting point of human development, it was the case that people had a special, different kind of knowledge — not the kind of knowledge that is particularly valued today, which only applies to external natural things and observes these external natural things with the armed human senses — that they combined with the ordinary human mind. No, at the starting point of human knowledge was the ability to combine everything that the eyes observe and that can be combined by the mind with a certain spiritual vision of things, a seeing through of the external world, so that, along with what the senses perceive and what the mind can combine, the inner spiritual entities, the inner essence of things, can also be revealed to the mind's eye.

And [in] that which man at the starting point of his development, and still for centuries to come – to which we can look back as not really that far back – into that knowledge which man acquired, was so imbued with spiritual substance that he perceived this spiritual substance, which came to him from science itself, at the same time as the divine-spiritual in nature, in everything, everything. He did not know a science for itself and something that was to be given to him spiritually through faith, but he knew a science that at the same time provided the observation of external nature and also that which underlies his natural things and his whole life as a spiritual being. In what science gave him, he knew the divine at the same time, so that science for him became at the same time the revealer of that which he could worship from the innermost part of his mind. That which his reason grasped appeared to his soul in such a way that he could worship it religiously at the same time. If we go back to those places that were both places of learning and places of worship in ancient times – to the mystery schools – we find that what was revealed there through science was at the same time the message of what permeates the world divinely. So that what the word of science expressed gave at the same time what human worship of the gods recalled.

And one can go further. That which was offered in this regard, on the one hand, as knowledge, and, on the other hand, as something that also engaged the human emotional life, so that man could satisfy his need to worship his divine through what he was allowed to know, was given to him in such a way that it was not abstract and passive, giving him mere head knowledge, so to speak, only allowing himself to be thought of, but it was given in such a way that it was full of life, that it intervened in his life in the same way as, say, external circumstances intervene in his life, some friendship, some other circumstances that permeate the whole person. Our present knowledge can leave us so cold that we go to laboratories to do research; when we are outside, we no longer occupy ourselves. Life is something separate from this research. Or we sit down at the table and pursue some kind of science. We pursue it as long as we sit at the table. Then life takes place outside.

But this life takes up the whole person. This life demands more than just mental effort. We have to throw ourselves into it with our whole personality. Concepts that can only be experienced in the laboratory today, that can only be experienced at the reading table and so on, concepts that only occupy the head, that only occupy reason and understanding, did not exist in the old places of learning. There were concepts that, like living forces, took hold of the whole person, like life itself, so that everything that was technology, and above all art, emerged from these ideas at the same time. One had acquired ideas through knowledge, through which one satisfied one's need for knowledge. At the same time, there was something in these ideas to which the mind and the feelings could surrender in adoration. The will was permeated by that which came to one, so that the will could pour it into external matter, that it could create technique in ordinary life, art in the elevated life. And in the cultic acts, there was nothing else to be done at the places of worship except to create something artistic and technical, full of life, out of that which was the content of knowledge and religion. Human knowledge, human feeling of reverence for the divine in the world, human creativity, they were one. Humanity could not have developed further into the forms of civilization into which it necessarily had to develop if life had remained uncomprehended. It is an enrichment of life that what was, so to speak, an undifferentiated unity at the starting point of humanity - and even in times like those that underlay older Greek civilization - has developed. It was absolutely necessary for humanity to go beyond these uncomprehended contents of civilization, to particularly develop a scientific field, a religious field, and an artistic field. But what has emerged as a result, ladies and gentlemen?

We have gradually acquired a religious field that we, as I said, want to save from the onslaughts of modern science, which are accepted by all people and are being accepted more and more by those who have not yet accepted them today. More and more, the longing has arisen to establish, alongside these demands and onslaughts of modern science, a field of faith in which science should not have a say, in which one should enlighten oneself about the most intimate, innermost, and most sacred matters of the human soul. And suddenly we have science, which does not want to say anything because it claims that it cannot say anything about the eternal, about the supersensible of the human soul, and faith, which certainly wants to say something, wants to reveal something reveal about this eternal, about this supersensible of the human soul, but which shrinks from giving that which it accepts any such significance as external science gives to its statements. One can define, one can somehow characterize such a separation. But in the long run one cannot live under such a separation, for the believing mind must feel constrained in the long run when science appears on the one hand and expounds its judgment with its claim to certainty over a certain field, and when the truth of faith wants to assert itself as a special way to the truth, which is precisely to provide information about the most important thing for the human soul.

Today we still do not see clearly in this area, and that is why we keep trying to justify this separation of science and faith. But humanity suffers from it. And what it suffers from this side often takes place in the subconscious. But it does not emerge in its original form into human life. As a result, the human being's own intellectual development is also restricted; he is driven to make judgments that are not sufficiently secure in life; he becomes jaded in his judgment. And if we ask today: Why do we so often find mere routine in practical life where clear insight and a realistic sense are needed? Why have we brought ourselves into such terrible, catastrophic times in practical life, in economic life? Then we have to say: Yes, that is where something comes into play that human judgment is unable to do. We just don't see the connection with something else.

For those who see the big picture, the fact that we have not developed such foresight in our external economic and practical lives, that our judgments in other words have become so short-sighted in this practical life that they have brought us social chaos, stems from the fact that we have by limiting our scientific judgment to that which can only be observed externally and combined with the intellect, and blunting this judgment when it comes to the most important matters of the soul, to the supersensible, the eternal part of the soul. The fact that we are brought up in school in such a way that we are not allowed to apply what we have been scientifically educated in to the understanding of the soul forms such a judgment in us that we then also have short-circuited thoughts when we are supposed to think economically, and this results in catastrophes.

And so we live today in the terrible tragedy that theorists, that representatives of religious denominations repeatedly and repeatedly declaim that the truths of faith must be kept separate from scientific truths, that this plays into our pedagogy, into our didactics. It must be recognized – and I address this to those present – that this is breeding the human shortsightedness that, I would say, subconsciously impacts practical judgment, the same shortsightedness that then also led us into the chaos of economic life. We must recognize these inner connections, for it is man himself who is decisive for life, not external economic conditions, not external institutions, but man alone is decisive for the external life. If a person is educated in the wrong direction in one area of practical life, it is the same in other areas. And if, on the one hand, a person is driven to a dullness of judgment, this dullness of judgment will be especially evident in practical areas where he is supposed to be insightful, where he is supposed to see through the world.

And again, my dear audience, the artistic at the starting point of humanity, I have just tried to characterize it, it was the case that man grasped the supersensible with the sensual at the same time, and that he gave the sensual forms from his grasp of the supersensible in art their character. Thus art revealed itself from the same source from which science and religion originated. Goethe sensed something of this connection when he spoke his remarkable, meaningful words:

> He who possesses science and art, also has religion.  
> He who possesses neither, may have religion.

But such views and feelings have actually completely disappeared today, and that is why we have arrived at a situation in art where, on the one hand, we have fallen into pure naturalism, making imitation of nature the only thing we strive for. And since in more recent times people have grown tired of this imitation, since they finally realized that with this imitation of nature, with this mere naturalism, basically nothing can be offered that in any way surpasses nature - because after all when someone is merely naturalistic, one must say that one still prefers to look at nature rather than at what he merely wants to imitate, because as far as nature goes, one cannot go in art if one merely wants to imitate. Once this had been recognized, people now sought - and this is quite understandable and even justified from a certain point of view - people now sought from within, in expressionism and in all kinds of other currents, they sought to capture in color and form that which is not in nature but which the human being can experience in his or her inner being, somehow in color and form. This is a quest that is, once again, something that represents a task for our time, also in the artistic fields.

So we see that, to a certain extent, art, too, has gone astray by separating itself from the other areas of human spiritual striving. But this differentiation had to occur – I said it before – otherwise human civilization would not have been able to progress. But today we are again living in a time when that which has separated from each other is having such an effect in the separation that, as man lets it affect him, this man begins to tear himself apart. We gradually came to live as a human race in a science that teaches us about the outer world in a wonderful way, but which, as we penetrate into it, alienates us from precisely that which we need if we want to be enlightened about our own soul. And we have come to a religious life that, I would say, had to create its own realm of truth because it did not dare to summon science itself to penetrate the transcendental through the same means it uses to penetrate the sensual. And art turned to nature or turns to all kinds of random human experiences in Impressionism, Expressionism, Naturalism and so on, and so on, in order to have its independent position. But then one surrenders to this art.

One must, so to speak, split and cleave that which is a unity in man: thinking, feeling and willing. That which lives externally, by acting on man, divides man. Today we have definitely reached a point in human development where man has lost himself in such a way that the various most important, essential branches of knowledge of his activity - the scientific, the religious and the artistic branches - have diverged to such an extent that he is no longer able to hold them together.

Do you see, dear attendees, this is what someone must feel who, on the one hand, has an unbiased mind to see through the right tendencies of the civilization of our time, and on the other hand, has a heart and an understanding for what is missing in our time in practical, economic, spiritual, educational and training terms, and what has brought us to the brink of disaster. Anyone who has a real heart for the hardship and misery of our time, and on the other hand can look impartially at how human souls are divided, will see a connection between the two, because they see that what has taken on catastrophic forms in life today stems from the fact that people are divided within and do not know how to place themselves in life.

Spiritual science, as one of the tasks of the Goetheanum in Dornach, faces this. This spiritual science speaks of it - and I have often presented the details in these lectures here. Today I would like to refer to these lectures and only point them out, but you can also find them in my writings “How to Know Higher Worlds?” and in my “Occult Science” and so on, explained in detail. This spiritual science, as it is to be cultivated in Dornach, as it is to be gradually incorporated into civilization through the Goetheanum, it speaks of the fact that there is not only such knowledge as that which adheres to external sensory observation, to the arming of the external senses - telescope, microscope and so on, and to the combining mind, but that man bears within himself abilities which are latent, hidden, in ordinary life, in ordinary science, which can be brought down by the means which I have indicated in the writings mentioned and presented here in the earlier [lectures]. This spiritual science speaks of how ordinary, objective, external knowledge can work its way through to a higher knowledge: imagination, inspiration, intuition in the deeper sense. This spiritual science speaks of various levels of knowledge that in turn lead into the supersensible, that carry knowledge itself up into the supersensible realm.

And if one develops such methods of knowledge in this way, my dear audience, then one acquires a special position in relation to modern science. Above all, this modern scientific approach has truly come a long way in the most diverse fields! Let us just think – we could also examine another field here, but let us just think of what has emerged in more recent times as the theory of evolution. We need not think of extreme materialistic Darwinism, only of the theory of development as it has been established in recent times, and how it has been conscientiously and methodically developed for the most diverse spheres. We will say: in relation to all that could be achieved, great things have been achieved. In relation to form and essence, we can indeed survey the ever more perfect from the less perfect, and we can say: at the top of this series stands the human being. We can see a connection between the human being and the other beings. We can, by surveying something like this, remain entirely in the realm of external, objective knowledge.

But, dear ladies and gentlemen, in this way the human being is not understood. This is, I would say, only one particular aspect of what I said earlier. The human being is not understood by applying the methods of modern science to nature and to the human being, as we have been accustomed to doing until today. Something else is needed for that. But if we work our way up from this ordinary knowledge, as it is cultivated today, to what anthroposophically oriented spiritual science calls the imagination, where what is otherwise only grasped in the abstract is transformed into a pictorial concept, but a pictorial concept that is neither a dream nor a fantasy, but which carries within it the certainty that one is dealing with the image of a spiritual, not a physical reality - if one has developed oneself to this imagination, to this conception of the image through the supersensible powers of knowledge, as I have described them in my book ” How to Know Higher Worlds?», then one sees, while standing cognizantly before the human being, already presented in his form: one cannot comprehend him with the means of today's science; one must let thinking pass over into quite different inner soul experiences if one wants to comprehend the human being.

One can say that a human being has so-and-so many bones, and can compare these with the number of bones of higher animals; one can count the muscles, can look at the shape of the heart, can do all this with the means of ordinary science; but then there comes a point where this ordinary science leads nowhere, where it is transformed merely inwardly in the soul life , where one must try to grasp that in the human being which can only be grasped through imagination, where one must look at the human being – even just at his form when he stands before us – and say to oneself: Yes, the human being has just as many bones as the higher animals, but these bones are raised out of certain forms, they are given other forms. One can examine the metabolism of the higher animals, and one can then look at the metabolism of the human being. If you look at it with imaginative knowledge, you will find it to be set apart, you will find that the human being has been placed in the world differently if you look at the whole thing spiritually from the point of view of imaginative knowledge.

But what happens there? What happens there is nothing less than that what is otherwise abstract intellectual and observational knowledge gradually transforms into artistic perception. Now, my dear audience, no matter how much you rail against this artistic understanding of the human being when you have gone through the whole series of animals with the means of ordinary science, you can say: Art is not something that science understands. Certainly, someone can find the most beautiful logical reasons to prove that art has nothing to do with science. Let him do so, and he will be proved right with regard to everything that he logically invents and arrives at. All those who say: 'Science, as we understand it, must not be influenced by any artistic grasp of reality' will be proved right.

But there is something else to consider, dear attendees. If reality is such that it does not yield to this kind of knowledge, if reality is such that it can only be approached through artistic comprehension, through the transition of abstract concepts into imaginative-artistic forms, then no matter how long man may debate that art has nothing to do with science, then he must admit that with his science he remains outside of reality and that if he wants to enter into this reality, he must transform this science into an artistic understanding of reality. But that is where anthroposophically oriented spiritual science leads to. Reality does not arise from those abstractions and scientific methods, not even from those who work with telescopes and microscopes, who work with X-ray machines and with spectral analysis; reality does not arise from this external nature, but only when the concepts that have been acquired in science are transformed into art at the highest level. Then one also sees the human form artistically. And it is this artistic understanding, this artistic comprehension that anthroposophically oriented spiritual science leads to.

You see, ladies and gentlemen, this is one of the tasks of the Goetheanum in Dornach. We do not negate what is achieved in the laboratories, in the physics institutes, in the clinic, or in the astronomical observatory. On the contrary, we want to establish such institutions, permeated by our spiritual science, so that the methods of spiritual science can be brought into them. That is what is available in the form of the Goetheanum, the central building, in Dornach. Such institutions must be affiliated to it, precisely in order that the methodology which allows spirit to be recognized from the experiments and from observation may be carried into the laboratory, into the physics institute; at the same time, that which, for example, bridges the gap between pathology and therapy in the field of medicine, where in therapy we have to take the remedies from the greater world, the macrocosm, and apply them to the human being, the microcosm.

That is what makes the Dornach method, through its strict scientific nature, lead to the artistic, by showing that when we develop the develops the powers of his soul, rises from ordinary knowledge and the science of ordinary life to imagination, one rises at the same time to where science, by remaining strictly scientific, enters into artistic comprehension. In turn, we return to what Goethe sensed in the past. In a modern sense, what was at the starting point of human development, and what had to differentiate and separate for a while in human development so that civilization could advance, but which would now shatter the human being if he did not find union again, is developed.

But we do not have to somehow glue the artistic to the scientific on the outside; symbolism or allegory is quite foreign to us, but we want to shape reality itself. We want to be scientific, much stricter than one is accustomed to in our educational institutions today. But precisely because we have the scientific method and not only want to conceive of its end, but also want to experience it, what scientific life is flows into an artistic grasp so that full reality can be grasped. And that is why we can also grasp from the spirit itself in what we outwardly present in artistic forms.

This is the aspect of anthroposophically oriented spiritual science that creates the bridge between science and art, the bridge that once existed, the bridge that must be found again and that will be fruitful for all individual scientific fields, but which at the same time will lead to our soul being so stimulated by what we work on from the most diverse scientific fields soul will be so stimulated that our ideas will not remain dry, empty, abstract, pedantic, philistine ideas, but will become life in our soul, both science and art, not as an allegorical, straw-like art, but as an art that brings into this outer, sensual reality a sensual image of the supersensible, of the spiritual world.

And, dear attendees, that is how it is with inspiration. It is the next stage after imagination, as you can follow in the books mentioned. There, the spiritual that permeates the world reveals itself in the human being, not only that the images fill him as in imagination, but the spiritual itself penetrates.

He who wants to deny this spiritual aspect stands in relation to the world in a higher sense than he who wanted to claim that man does not live on the inhaled air, which he in turn wanted to release into the outside world. In this moment, man is inwardly that which was just outside of him. He processes this air inwardly; he releases it again. Just as one cannot claim that this air comes from an organism, but it is that which connects him with the whole great world, so it is with the spiritual. Man experiences something spiritual within himself. But this spiritual is such that it is related to all the rest of the world's spirituality. There is a continuous inhaling and exhaling of the spiritual in man. I can only hint at this here. It is that which becomes conscious in man when he rises to the method of knowledge of inspiration. He then experiences within himself that which is otherwise experienced as the spiritual spread throughout the whole world; it is that which he experiences in the air that is in him and is processed in him [and] the air that is outside of him. But by experiencing this inspiration, he experiences the spirituality of the world. He permeates himself within with that which, as divine-spiritual, permeates the world. What the soul is can only be grasped if it is understood as part of the spirituality of the whole world. Therefore, only inspiration can reveal to us the essence of the human soul. Just as we rise from mere outer knowledge, from mere knowledge to the artistic grasp of full reality through imagination, so we can only rise to grasp the soul through inspiration. And this inspiration is at the same time that which imbues the soul with the living knowledge it contains of its eternal character, of its eternal essence, of its supersensible essence. We do not need a special field of truth for this belief, but rather the elevation of the field of knowledge itself to inspired knowledge, which reflects the essence of our soul.

In tomorrow's lecture, I will have to speak in more detail about this relationship between the soul-spiritual, the immortal in the soul, in connection with the so-called inner nature of nature, following on from what we have discussed today. For now, I will only say that what the soul must experience as its most important thing must be taken precisely from what, in earlier times, was also a matter of religious conviction. But because today humanity has educated itself in such a way that it can only believe in a certain amount of scientific knowledge, this scientific knowledge itself must be elevated to the religious.

Thus, arising from inner knowledge itself, we have an artistic element and a religious element at the same time. This is what anthroposophically oriented spiritual science is intended to make clear to humanity. The building of the Goetheanum in Dornach is intended to be a living testimony to this, because this anthroposophically oriented spiritual science wants to convey the living spirit, not the dead, abstract spirit. That is why he gives artists the opportunity to create artistic forms out of the same spirit in their own building, and that is why, because he conveys the living spirit, not an abstract spirit, he gives the whole work a religious mood. He gives that which existed at the starting point of human development as a unity, as a scientific-religious-artistic unity.

This is what the human mind needs today if it is to play an active and active role in social life. From what one acquires for one's activity, for the inner mood of the human soul, there can then arise that which also provides an external, practical judgment. Therefore, one does not shy away from basing it on what lives in Dornach — which initially could not live naturally other than by forming the Dornach Goetheanum itself into a unity — that this that carries this out, founds something like the 'Futurum', which wants to bring the same way of judging, the same way of thinking, into practical life, in order to bring this realistic way of thinking into practical life.

Dear attendees! This Goetheanum is not just a single structure, erected to serve a quirk, to have something that is the same in its external style as what is thought, practiced and researched within, but this Goetheanum is a unified concept the reason that what underlies its origin is oriented towards that unity, towards which humanity must strive today out of its tasks of the time, because it strives towards what humanity needs in the broadest sphere of life for the recovery of social reality. The Goetheanum in Dornach is designed in this way because the way of thinking on which it is based is intended to reach into that which, through its fissures, through its lack of unity, has led to the catastrophes of the present. The Goetheanum does not want to be just a model; the Goetheanum wants to be the place where one can acquire, cognitively, artistically, creatively, religiously, emotionally, that which one needs today in order to engage with the great tasks of the time, including social tasks.

Once again it must be said: social life demands of man not only that other institutions be created. We can create as many other institutions as we like that seem paradisiacal to us; if man remains an anti-social being, if the social does not well up from the depths of his soul, then no possible social order can arise. It is man himself who is to become a social being. Then the institutions will also find each other when the human being is inwardly inspired by social impulses in the right way.

This is what we want to live in Dornach, this is what we want to give to the Goetheanum in Dornach as its tasks, not what the detractors say or what those claim who say that some obscure sect has founded some kind of home on the Dornach hill. Dornach is not based on that, but on honest observation and heartfelt compassion for the great tasks of the time, living into the great tasks of the time, both in those that are given to human knowledge, in that precisely with the great progress of science, new puzzles are given to us, that with the progress of technology, new tasks for life are given to us. Therefore, my dear audience, because one has a heart and mind for this task of knowledge, for these riddles of knowledge, for these tasks of life, riddles of life, one is connected if one really understands what is to be done with the tasks of the Goetheanum in Dornach. For if one looks at the matter in the right light, then one should at least strive to be able to answer the question: What are the tasks of the Goetheanum in Dornach? They are the tasks that are the tasks, the great tasks of modern knowledge and modern life.