# Anthroposophical Spiritual Science and the Big Questions of Contemporary Civilization

## GA 80c — 3 November 1922, The Hague

### 8. The Knowledge of the Spiritual Essence of the World

Dear attendees, Last Tuesday I took the liberty of discussing here how it is possible for a person to gain knowledge about his own spiritual being, about the eternal that lies beyond birth and death. Today I would like to shed light on the same subject from a different angle and explain how it is indeed possible to gain knowledge about the spiritual essence of the world.

These insights cannot be gained by the methods currently used in scientific research. For this scientific method of investigation, which has achieved such great triumphs in recent centuries, triumphs that are fully recognized from the point of view that is asserted here, this scientific world view builds its knowledge on observation and experimentation, that is, on that which man can experience of the world through his senses. Of course, one does try — and must try — to penetrate intellectually that which the senses reveal about the world. In this way, one arrives at natural laws, that is, in a certain sense, at spiritual content, because the natural laws that one establishes in thought are, after all, a spiritual content. But the thoughts that one gains in this way, beyond observation and experiment, have no independent content; they only provide images of what the senses, either unarmed or armed, experience from the outside world. That is to say, the soul-spiritual in man reveals itself through what can be experienced by the human being through the senses, or through methodically trained sensory perception.

Everything that is experienced by man in this way is the effect of the external world on his bodily organization, on his physical organism. And what man experiences in his soul is nothing other than the experience of the sensual-physical world.

Man cannot stop at this mere experiencing of the sensual-physical world, because within this physical-sensual world there is no place for that which lives as an indelible impulse in the human soul, there is no place for the religious-moral inner experience. And the newer scientific world view achieves perfection precisely by observing the things and processes of the world in such a way that it does not mix anything of the human being as moral or religious into the world view, into the laws of the world. Man stands before a world to which he ascribes reality and existence, but which, as I said the other day, does not contain the most valuable thing by which man actually ascribes his dignity, his true value in this world: the moral, the religious essence. That is why people have always tried to penetrate beyond mere sensory experience, beyond mere experience in the physical, to a knowledge of the spiritual essence of the world.

Only the centuries in which we still live and which have become great in terms of their civilization through rigorous scientific thinking have either completely denied the possibility of supersensible, spiritual knowledge, or at least expressed serious doubts about the possibility of such knowledge. Today, however, we have reached the point, as I also hinted at last time, where man, precisely because of the certainty that knowledge of nature gives him, must seek an equal certainty with regard to the knowledge of spiritual life, that life which, in addition to the natural-physical, can also contain the moral event and the religious connection of man with the supersensible.

But if we want to visualize that path into the supersensible worlds for the knowledge of the spiritual essence of the world this evening, my dear audience, it will be good to follow a similar path to the one I took last time on Tuesday to explore the knowledge of the spiritual essence of the human being. I pointed out how, in the early days of human development, such a path to spiritual knowledge of the human being was sought, in order to illustrate how that older path was more material and how we today, based on our scientific foundation, must seek a more spiritual path to knowledge. Therefore, today I will begin by pointing out how, in the early days of human civilization, those who wanted to ascend from the contemplation of the physical-sensual world to a knowledge of the spiritual essence of the world sought it out. I do not want to be misunderstood about this either. I am not recommending that older path. It can no longer be followed today. But to explain the path that should be taken today, we can tie in with the older, more outwardly descriptive path.

This older path, which in turn leads us back to oriental spiritual contemplation, to human prehistory, this path presupposes that the one who walks it turns to someone who has already walked it, to a teacher, to a teacher of spiritual knowledge. In ancient Oriental times, anyone who wanted to ascend to the spiritual essence of the world had to seek out such a guru, a teacher of spiritual knowledge. However, you may ask, my dear audience, where did the first spiritual teachers of humanity come from according to those older times?

First of all, let us consider the view that existed in those older times regarding the most ancient teachers of humanity. These people believed that the very first teachers received their knowledge directly from divine teachers with whom they were in contact in a supersensible way at the very beginning of the earth's time. I can only point out this belief of older times here, because a discussion of the question would lead far afield from the subject today. I have only to point out that this question leads to the same regions as, for instance, the question concerning the origin of human language or the origin of human thought. In the past, people resorted to a transcendental explanation even for the transmission of the teaching of the transcendental to people, just as they sought the origin of language in the fact that divine influences themselves exerted an influence on people and humanity, and that in this way people directly acquired language from the transcendental. So it was also thought that the first teachers, the first gurus, received their knowledge through a supersensible intercourse with the first great teachers of mankind. But those who came later knew that they could only come to a true understanding of the spiritual, to a knowledge of the spiritual in the world, if they turned to such a teacher.

What did such a teacher do? The prerequisite for him to be able to do anything with his pupil at all was that, through all of civilization, the disciples sought this older teaching of mankind with an almost absolute trust in it, a trust that today's mankind, who feel and think differently in this respect, can no longer really imagine. The aura of mystery that surrounded such personalities was due to the fact that it was believed that they were in direct contact with the supersensible in their places of worship, which were also places of art and science – for religion, art and science were one in those days – in those places, in the mystery schools, as they are called today. They were looked up to in such a way that it was not merely assumed that they could be taught something theoretical, that they could be taught something that they themselves had discovered through some kind of natural experiment or the like. Rather, it was that the word they spoke, the signs they gave, that what they performed before the students was directly the external manifestation of the divine behind these teachers.

Thus one did not approach these teachers one-sidedly with the intellect, not one-sidedly with the head, but one approached them with the whole human being. One felt enlightened in one's intellect, not just intellectually and theoretically; but one felt everything that one received intellectually as enlightenment, warmly imbued with an element of feeling, and one felt it imbued with the power of a will that emanated from the depths of the world itself and poured into the will of man. You gave yourself completely by turning to the leaders of such mystery centers.

And the teaching was not theoretical in the sense that we understand teaching today, but it was linked to a deepening of feeling in all the details, it was linked to the fact that the student saw in the teacher how this teacher was aware of the fact that he was, as it were, with every word, with every hand movement, with all that he now developed in spirit-permeated experiments before the student, how he with all of this brought the divine spiritual will itself into earthly life.

What was achieved by this? The result was that the spiritual-soul nature of the pupil was actually able to separate itself from the physical organism and also from the finer, etheric organism, which leads a fleeting existence in the physical organism. And the student became aware of one thing. Before he received such instruction, he could say to himself: Perhaps my entire soul life ceases when I fall asleep at night, perhaps then I am only a physical body that performs different functions than in the waking state, and perhaps, when this physical organism has devoted itself to purely organic activities for a while, then it can in turn develop out of itself, just as a candle can develop a flame when it is lit, then it can in turn develop out of itself the conscious spiritual-soul life.

Before his instruction, the disciple could say to himself: Perhaps what takes place for me as spiritual-soul life from waking to sleeping, arises merely as an illusion, illuminated by the physical functions of the body. Through the instruction of the guru, he came to realize that he could no longer say this to himself, but he became aware that in the act of falling asleep in the evening, he actually emerged with his spiritual-soul being as a reality free of the body, a reality that emerged from his physical organism and also from the finer organism, the etheric that he is just as much with his physical organism among physical things and physical processes during waking hours, that from falling asleep to waking up he lives in a purely spiritual-soul organism that is outside the physical body, but that in the morning when he wakes up he submerges again into this physical organism. Only he said to himself through that teaching, which he received as a student: Yes, but when I fall asleep in my ordinary life, then the spiritual-soul entity that is now next to the physical organism, which remains in the physical-sensual world, is now in the spiritual-soul world and is active there, is so weak internally that it cannot become aware of what it experiences in the spiritual-soul world. But through the power that went out from the guru, what had been outside the body in the night from falling asleep to waking up in an unconscious state was transferred to a different kind of existence outside the body. And in this other existence, which at first could only take place under the influence of the guru and to which the disciple himself then became powerful, in this other existence, which was now no longer sleep, which resembled sleep only in that the spiritual soul was outside the body but which was therefore opposed to sleep, [it happened] that now within this spiritual-mental a power awakened in a spiritual-mental way, as one otherwise only has it through one's blood, through one's nerves when awake in the physical body. Through the awakening of such power, the soul and spirit came to life without the physical body and its support in a state opposite to sleep and yet so similar to it because the person was outside his body. This spiritual-soul life was inwardly enlivened. And just as the physical organism gives man the sense impressions when he is awake, so now this inwardly awakened, this inwardly strengthened spiritual-soul organism gave the disciple of the guru the impressions of a spiritual-soul external world.

Therefore, one can say: The guru brought it about that not only in the natural way that happens when a person falls asleep, the soul-spiritual realm outside the physical body of the disciple went, but the guru brought it about through his teachings, but above all through the influences borne out of trust, out of faith in action, that in a fully awakened state the soul-spiritual realm could leave the body, thereby internally strengthening it, interspersing it with waking, and experiencing in a waking state that this whole external world, which we otherwise perceive only through our senses – and which shows us only a sensual physiognomy and a lawfulness that summarizes the details of the sensual physiognomy – that this whole environment now appeared to him as a spiritual one. As I said, the prerequisite for this was not just a theoretical one, not just a student-guru relationship, but a moral relationship, as I have described it. The guru was virtually a morally sacred personality. And the disciple of such a guru not only had a religious relationship with the mysterious, supersensory powers of the world, but above all, in his guru, he had a mediator to the divine spiritual beings. He had a religious relationship with the guru himself. In this way the elderly person was able to see into the spiritual essence of the world, not in a theoretical way, but through a development of his whole being.

But you see, my dear attendees, what the prerequisite is for looking into the spiritual essence of the world. It is this prerequisite that we can step out of our physical organism with our spiritual and mental organization and knowingly unfold ourselves outside of our body in existence.

However, the way in which the older student in times of oriental civilization did this brought him into a relationship of dependency on his teacher, on his guru, which would be unbearable for people today. But all of that, dear attendees, what is traditionally present today in religious ideas, even what is present in moral impulses, did not arise from what science has taught people in recent centuries, but has been traditionally preserved from such older times, when people wanted to gain a relationship to the spiritual essence of the world in the way described.

Then came other times in the development of humanity. These other times are characterized by the fact that the possibility of one person having the same effect on another as the old guru had on his disciples ceased to exist. If this possibility had continued to exist, human civilization would never have been able to develop into what we find today gives human dignity and value to earthly existence; full self-awareness and the awareness of human freedom would never have entered into humanity.

This self-awareness did not exist in those older times, when someone who wanted to become a scholar in that way – if we may use today's word – did not have this self-awareness. Man felt an indeterminate dependence on external nature. He felt no freedom in relation to what came to him from external nature. But in the upsurge to a spiritual world, he felt even less freedom. He was primarily dependent on the guru in terms of the method of his development. And by allowing himself to be intensely stimulated by the guru to experience his spiritual and psychological life free of the body, he then felt even more dependent on those spiritual worlds into which he had entered cognitively. In this way he felt, so to speak, to be a tool of the divine spiritual powers. He felt dependent in every single volitional impulse, in every single thought, in every single nuance of feeling, on the divine spiritual currents that pulsed into his own organism from the spiritual worlds he had recognized.

It is precisely through the cessation of these old conditions that humanity has been able to achieve self-awareness and the awareness of freedom, that the human being has truly placed the highest value for a time on only that which is imparted to him through the mediation of his body. But that which comes to us through the mediation of the body gives us thought-images only for our knowledge, thought-images which initially merely depict for the external world that which reveals itself to us in nature.

Now, in the early 1990s, I had already shown in my “Philosophy of Freedom” how a person who is now completely imbued with the scientific spirit of the present can relate to the moral world. It is gradually being realized that natural science can, even more than it already has, apply all thought only to penetrating and ordering external phenomena in thought, and thus to arrive at laws that are, after all, conceived in thought. One comes to say to oneself: This view of nature cannot, by itself, gain anything supersensory; all that it can gain as an inner soul experience is an image of a sensory external world and must remain so.

Thus, precisely when we bring thinking to the perfection to which the scientific age has brought it, precisely when we are not dabbling in our scientific attitude, not as laymen, but from inner connections in the strict, exact methods of modern research, then we gradually come to an inner experience of thinking that is nevertheless now free from all physical corporeality.

This is generally rather difficult for modern humanity to grasp. Only those who have really immersed themselves in modern science ultimately find something in the life of thought that is not mediated through the body. And I called this life of thought pure thought and its activity pure thinking in my Philosophy of Freedom, written at the beginning of the 1890s, and I tried to show how precisely when man, in a thinking that has become pure from all inner instincts, from all inner arbitrariness, from all inner fantasy, when, through training in natural science, he pure thinking grasps a nature that is amoral, that no longer contains anything moral, grasps a nature to which he cannot gain a relationship, a religious relationship, when he makes himself very strong in relation to this thinking about nature, then, from deep within himself, precisely into this pure thinking that has become natural science, what now penetrates are the individual, personal moral impulses of the individual human being. We need only look uninhibitedly into nature, but then not stop at this looking, but now look back at our own personality, then we will find that the more genuinely we think scientifically and experience this scientific thinking, the more powerfully that which I then called moral intuition penetrates into our pure thinking. And then we stand before the world and say to ourselves: Of course, nature has been deified for us, has become amoral; but we human beings, as thinkers about nature, feel — as we otherwise feel the blood in our physical head, so that we have a physical tool for thinking —, so we feel our purest scientific thinking being pulsed through from within by moral intuitions.

Anyone who has felt this, anyone who has experienced this, my dear audience, knows through this experience that there is a spiritual, a purely spiritual, a body-free spiritual. And in this body-free spiritual, precisely in the power of that thinking that the Galilean, Copernican, Goethean, Darwinian age has brought us, precisely through that thinking, through we understand nature in a completely natural way, we gain an inner strength that makes it possible for us modern people not to seek out a guru in the old way and yet to penetrate the spiritual essence of the world to which we belong. For what in an outward way proceeded from the chela, from the disciple to the guru as the deepest trust that I have described, is replaced for us as modern people by what we experience when we let our gaze sweep over nature in a very exact way, with mathematical exactitude, as I mentioned last time, and then look back into ourselves and ask ourselves seriously, with genuine internalization: What have you actually done there? What is in you?

That which ruled within you while you were thinking about nature, excluding all arbitrariness and subjectivity, that which was woven in your own soul while you were completely absorbed in observing nature, in the objective observation from which you excluded everything subjective, that now gives from within that great trust that the old disciple had for his guru. I would like to say that simply by standing in the world as a human being, one acquires precisely from the scientific attitude that great trust, that great trust that tells you: if you have developed a way of thinking without anything from your imagination, from your arbitrariness, playing a role in it, which you faithfully accept in order to grasp your thinking, if you have developed such a way of thinking, then you can also develop this thinking with certainty. And you develop it further in the way I described last Tuesday, through meditation; that is, you penetrate the thinking that modern man accepts in the face of the scientific view of the world by having risen to its power, with what you will find described in my books “How to Know Higher Worlds,” “Occult Science” and others. For example, you will find a description of thinking as meditation within thinking. I already hinted at the principle of what this consists of last time. While otherwise one scurries along with one's thoughts about things and processes, so to speak passively scurries along, and lets one's thoughts run as the external impressions want, at most then reflecting on what the external impressions have given one, in meditation one stops this thinking, so to speak. One refrains from, one could also say one abstracts from all external impressions. One has learned to think of external impressions. One has learned to develop the power that lies in thinking. One does not hold on to external sensory impressions, but only to the inner power of the thought, pours into this inner power of the thought ideas that are easily comprehensible, rests on these ideas. But I already said last time that one thing is necessary for this. It is necessary that the meditation takes place in love for the images that you allow to be present in your consciousness in this way. However, one must be able to bring this love, because the spiritual scientific method is one that can still engage the whole person today and that, above all, must be imbued with that which is not needed for external natural science, or at most needed for its operation, but not needed to find something in it itself in order to handle its methods.

But what the spiritual scientific method needs in this direction is to start from the forces that otherwise lie dormant in the soul, from love. To meditate means to rest and to rest again and again in thoughts of love, to love purely mental life. We should not underestimate the fact that, given the way we educate and train people today, this is actually quite difficult. For when people are supposed to hold something in their thoughts, they become impatient. They say, “Oh, thoughts are sober; let's rather go where our senses get a lot of impressions.” Our present civilization, in its excesses, is set up to orient everything as much as possible to the senses. People find cold and sober and abstract and empty that which can be experienced in mere thought.

Meditating means gaining such inner warmth for these seemingly abstract thoughts in meditation as one otherwise gains in the world when one turns a loving heart to another personality or to some event or thing in the world. That warmth, which is otherwise only developed in everyday life on certain occasions, must glow and burn through that which is to be shaped in meditation by the human soul. Then this thinking is inwardly strengthened and invigorated without calling upon a guru in the old way, and one gradually comes to know: Through this meditative strengthening of the thinking, you come out of your physical body with your soul and spirit.

I say that today one does not seek out a guru in the old way. But one can indeed receive instruction from someone who is already experienced in spiritual matters on how to set up meditation, how to concentrate in one's thinking. But anyone who is a teacher of spiritual science today, if he is not a charlatan but a real teacher, will not make his student dependent on him, but will take into account the demands of contemporary civilization and in such a way that from a certain point onwards the pupil feels placed on his own personal foundation and, by virtue of his own liberated thinking, experiences living with his consciousness as reality outside of the physical body organization.

This is in fact the first thing one must experience in order to penetrate spiritually into the spiritual essence of the world, to become so empowered within oneself as a spiritual-soul being that one does that which one otherwise only does when falling asleep – leaving one's body – consciously in such states that one brings it about voluntarily.

Then, my dear attendees, one first experiences a general sense of the world, I would say. At first, one does not know more than that there is an existence of one's own spiritual soul outside of the physical body. But by continuing to meditate further and further, one reaches the point of bringing such inner liveliness into one's own thinking, into the world of thoughts, into one's own thought activity, as is otherwise only present in sensory perception. Sensory perception provides us with saturated colors, full-bodied tones. Thinking initially only provides us with abstractions. In meditation, one attains the ability to dwell in thinking in the same way as in external observation, as one otherwise dwells in external sensory perception. But in doing so, thinking is completely freed of its abstractness, and thinking now takes place in a pictorial way.

If you want, you can compare this pictorial quality that you now experience with dreaming. Except that when you dream, you always know: you are leaning on your physicality. You experience inner physical states in dreams, or you experience reminiscences, memories from earthly existence. But now you have images in front of you through the achievement of meditation, which, when viewed externally, are like weaving dreams, but you know that you are not looking at them like ordinary dreams, but like ordinary sensory perceptions. Just as you know through a sensory perception that there is a thing behind it, so now you know, when you have created the possibility for yourself in a fully awake state – not in dream consciousness, but in a fully awake state – of being in a thinking activity that is simultaneously a form-building activity, you now know: Behind what your eyes perceive and what your ears hear, which are external, sensual, physical things, there are now spiritual realities behind the images you experience in this way. You are not yet inside the spiritual world, but you know that there is a spiritual world behind these images. You only know that you are outside of your body, and you are real, you are a being, you have an existence. And you know that you are filled with a world of images.

I already said last time: this world of images initially presents you with a large tableau of your own life since birth, since you have been on earth, but not in the form of mere memories, but in the form of what created in the first years of childhood by the still unformed brain, what was created in the whole organism, what was transformed from day to day by the food we eat from outside into the substance of the body. Everything that works in us, but also everything that arises from the body as soul, all this stands before us in a great tableau, first through this world of images.

That is the first thing we perceive through this world of images. We would get nowhere if we did not continue the practice. And it is continued in such a way that one acquires the strength, having first empathized with one's soul in love. Thoughts that have become images, which one knows are rooted in a spiritual world, one must now acquire the ability to suppress these images again in order to make the consciousness completely empty. In this way, the whole human consciousness gradually strengthens. Those who always have their rather critical objections to the anthroposophical spiritual science presented here, who say: maybe it is all based on autosuggestion, is basically just like fantastically arising dreams. The person who speaks in this way does not know that the methods described here – and they consist of genuine, calm meditation – are not a matter of tuning down, muffling the consciousness, but of a much clearer, brighter consciousness. If I am to describe individual experiences of this enlightened consciousness, alongside which the other consciousness remains quite present, I could say something like the following: For the person who has developed eyes, as most people do, the light becomes perceptible when the sun rises in the morning. He sees the sensual-physical things around him through the rays of the sun, which are cast upon them and which come back to him. He sees things through the light that is outside and in which he himself is placed.

By developing a world of images in us in this way, as I have described it, using very precise methods — you will find them described in the books mentioned — that are as exact as any mathematically exact investigation, by developing such images within us , we come to the point where we are no longer dependent on an external light, for example, but we experience a light inwardly, in that we experience ourselves, in that we feel ourselves placed with our soul and spirit outside our body in a spiritual world, we feel a light connected with our being. We live and weave in the light, and the light is not just something that makes things visible to us externally, as is the case in the sense world, but we ourselves become the light, the radiance of the light. In this way we make the spiritual entities visible to ourselves. At first we experience them in images; but the images are illuminated inwardly. Therefore, it should not be spoken of in a nebulous sense – I already hinted at this on Tuesday – but in an exact sense, from which one can speak in the same way as one speaks exactly about mathematics, of what the spiritual researcher acquires: exact clairvoyance, exact clairvoyance.

Those who associate this with mediumship, with something that is often called clairvoyance in everyday life and which is practiced by all kinds of charlatans in the occult field, are simply unaware that someone who, for example, enters into autosuggestion while completely immersed in it has a tuned-down consciousness. The consciousness that is meant here as a clairvoyant one is not tuned down compared to the ordinary consciousness. The ordinary consciousness remains fully intact and the other is added to it, so that one is not less conscious, less prudent, than in ordinary life, but rather more prudent. One should first ask whether the person referred to here as a spiritual researcher cannot also speak about natural scientific matters in the same way as those who reject this exact clairvoyance! He can do that. Since he can do what the others can do, and only what is given by exact clairvoyance is added, then one can arbitrarily reject this exact clairvoyance, but one cannot say that it is something that takes away one's ordinary level-headedness or that leads one away from what, for example, as a natural scientist, firmly places one in the world. Entering into this exact clairvoyance for the purpose of gaining knowledge of the spirit of the world does not distract one from the practice of life or from calm research.

If one also manages not only to let the images come through the appropriate meditation, but also to remove them at any time, so that one has an empty consciousness, then a spiritual world penetrates in, just as otherwise the breath penetrates into our lungs; I say, as the breath penetrates into our lungs. I could also say, if I were to express the comparison less precisely, that it is as when color enters our eye or sound enters our ear; but then the comparison would be a little less precise. It is the case that when we perceive with our senses in the external physical world, these perceptions do not come to us as vividly as what we now experience in empty consciousness. We experience this penetration of the spirit of the world as strongly as we otherwise experience breathing unconsciously. But just as breathing is alive in us, not merely with the shadowy quality that colors and sounds have for us, so too is what we now experience spiritually when we have risen to the point of exact clairvoyance, as I have described it, so too is this direct experience.

But, my dear attendees, this direct experience would leave us standing halfway. We would have images. If we can make the images disappear in the manner described, we would know: there is weaving and life in the spirit outside. But we would only know about this weaving and life in the spirit in very general terms. For the remarkable thing is that we perceive what now appears as weaving and living in the spirit not in the way we perceive sensual things, that we say to ourselves: We stand there and the things are outside, but we feel ourselves now inside the whole world. We have, so to speak, poured out our own existence over the whole world. We feel at one with the world. We have moved outside of our body, have awakened our life, I would say outside of our body as a spiritual-mental being, and feel one with the whole world outside of our body, which we used to look at from the outside, but now we experience inwardly, as we otherwise experience the blood, the activity of our organs within our skin. Our consciousness has become a cosmic consciousness out of a personality consciousness.

One does not experience the spirit of the world, my dear audience, in any other way than by first experiencing it as an inner feeling. And you see, when you stand there in the ordinary physical world with what you have as ordinary consciousness, then the riddles of knowledge come to you. These riddles of knowledge usually go to the point where you want to get to know the inner workings of things. You become aware: You look at the outer surface of things, you want to get to know the inside. We know how science constructs this inner aspect as atomic action, how other people do it differently. But you want to penetrate into the inner being. Or you construct theories that it is simply impossible for the human capacity for knowledge. In any case, however, one feels outside of things, and with what one has in knowledge, one feels that one wants to approach things. Only then, one says to oneself, can one gain a picture of the existence of things when one approaches them. If one is in the spirit of the world outside of one's body, as I have described, knowledge is something completely different.

At first, one has only images. Images are there. And one would be a fool to imagine that the first form he receives would be anything other than images – images, to be sure, of a spiritual world, but images nonetheless. Once one has put these images away and the empty consciousness has set in, one feels as though in a spiritual world. But just as little as one sees the lungs, the stomach, the heart in the ordinary world, one sees just as little that which one now experiences as the spirit of the world like one's own inner being in cosmic consciousness. One does not yet see it. One knows that it is within oneself, it is within one, but one does not yet see it. And while in the physical realization one otherwise wants to approach things, now the opposite occurs, and one wants to get rid of things, one wants to separate from them and one wants to make them into images again. One has learned the creation of images that have a purely inward weaving of thoughts but with the vividness of images. One wants to bring what one experiences inwardly into such a tableau of images. One wants to grasp what one initially has in [cosmic consciousness] as a tableau of images within oneself. One wants to externalize things. Whereas in physical cognition one introduces them in the process of cognition, one now wants to externalize what one carries within oneself, so that one has the cosmos around oneself in imaginations, in images.

In physical cognition, one first has the inner thought, then one approaches the object. One takes in the object. In supersensible cognition of the spirit of the world, one first has the object within oneself and then seeks the image outside. One seeks to be able to visualize the world as a tableau of what one actually carries within oneself.

This level of knowledge, ladies and gentlemen, is not attained without progressing to exercises of will, as I also described last Tuesday, for example, to that exercise of will in which one reverses the order of what you used to always think forward, for example, the experiences of a day from the evening towards the morning, so that you tear the thinking away from the outer reality by the willful thinking. Or also to practice strict self-discipline, so that one adds new habits to one's old ones or also breaks away from old habits and imagines habits – this is not meant in a bad way – so that one really makes a different person out of oneself in the course of one's life, which otherwise only life makes out of one, that one takes one's self-education into one's own hands with all one's inner energy, so to speak.

Again, you will find exercises on this in the books mentioned. I will now only hint at the fact that, just as one trains one's thinking within meditation, so that one can live outside of the body with one's soul, one can train one's will. And through this training of the will, one comes to experience one thing in relation to one's fellow human beings, namely, that an ascent into the spiritual worlds is possible, so that they also become pictorial and objective. At a certain stage of this development of the will, my dear audience, you see your own existence completely immersed in the deepest pain, suffering, deprivation, worry and care. I use these words to describe the situation that the spirit-seer has to go through because he is a modern person and cannot rely on a guru as in the old days; I use this word to describe approximately what has to be gone through: sorrow, worry, pain, suffering. That only means the complete separation from the physical body. Man is only in a kind of well-being during his physical life because he is immersed in his physical body in his spiritual-mental, when he lives in a waking state. And in this way he is protected from feeling pain every night in his sleep and from having to endure sleep permeated by suffering, so that his consciousness actually extinguishes itself in sleep. But now we step out of our consciousness in a higher realization in a conscious way; and by bringing not only the thought but also the will outside of the body, the deepest pain awakens in the spiritual-soul. One feels that one lacks the body in one's inner experience. Not only does the sense of well-being, which only arises from the soul being permeated by the body, cease, but so does the inclination, the selfish inclination towards the body; for through the exercises one does, one becomes more and more selfless and selfless. Love must already be developed in meditation. In this way selfishness is eradicated, otherwise one does not come at all to this experience in images outside of the body. But through this one plunges into a painful experience.

It is already the case in ordinary life, my dear audience, that anyone who has come to a little not too sober, indifferent knowledge, but to such knowledge that is inwardly connected with the human being, will say, if he wants to be honest: I am grateful for my happiness in life, for my favorable destiny, but knowledge has actually only brought me what I have suffered. And so an inexpressible pain must first spread through the consciousness existing outside the body, if the external world is now to enter the emptied consciousness and the person is to gain the strength to objectively set down in complete images that which is the spirit of the world.

But then, my dear audience, then you stand before this spirit of the world, contemplate it in images, and something arises for this externally awakened consciousness that I would compare to ordinary memory, only that it is more powerful, more grandiose and just of a completely different kind. In ordinary life, we remember through thoughts the experiences we have gone through. We went through this or that experience ten years ago. Today we experience this experience in memory or from memory. It is in us in an inward, spiritual way. By having risen to the extra-corporeal consciousness and thus looking at the world as I have described it, there is something present in this looking that I would now also like to call a kind of memory, namely the memory of what we ourselves are in the physical world. We are, however, prudent; we can behave quite well as the most prudent person in the physical world; but at the same time, within this world of images, our own body becomes an image to us, and the things of the external world, minerals, plants, animals, physical human forms, they become an image to us; within the world of images, as in a cosmic memory, that world reappears in which we were when we were only sensually aware. And that is how we orient ourselves, my dear attendees, because that is the case.

We have experienced the sun here in the physical world. In the spiritual world, into which we have found our way in the manner described, we experience something else: spiritual beings, beings that now have inner life, but such a life that, unlike the human being, does not have an outer physical body. We experience spiritual and soul-like divine-spiritual beings that are not embodied in the physical world. And we experience them in such a way that we relate the new experience to an old experience. Just as we relate something in our memory to an experience from eight to ten years ago, we relate what we experience over there in the spiritual world, which we have entered, to the physical solar experience here. Like a memory, the physical solar experience is also among the images that we experience there. And we know through this: The sun is the external image of spiritual divine beings, just as our own body is the image of our own soul. We now see the forces, but the forces that are themselves spiritual beings, behind the sun. This seems grotesque and fantastic to today's man. It is no more fantastic than the results of the science of electricity or magnetism.

One must only inform oneself exactly about the way in which the spiritual researcher comes to these things, and one will no longer find it fantastic, but will find it as exact and realistic as a mathematical-scientific investigation leads to scientific results. But one also actually experiences processes within this remembering of the physical world and the beholding of the corresponding spiritual-soul, the divine-spiritual beings. Let us dwell for a moment on what is revealed to us there as spiritual-soul beings, I would say behind the sun, what is revealed to us as the spiritual-soul of the sun, as the sun spirit.

Now, my dear attendees, by having progressed so far in our realization of the spirit of the world, we also come to – I have already described another side of this realization last Tuesday – not only remembering our existence as we have lived it since our birth or sometime after, but we learn to look back into our pre-earthly existence, how we, as spiritual-soul, which has now been released from the body in its experience, were in a spiritual-soul world. Just as we are here in relation to the external physical sun, so in a pre-earthly existence we were in a purely spiritual environment, but now in connection with that which corresponds spiritually to physical sunlight. Just as the physical sun illuminates us here on earth, so in our pre-earthly existence we were in a relationship to the divine sun beings, who did not illuminate us with physical light, but who connected their own activity with our activity at that time, so that we found ourselves enveloped in the spiritual-soul in the spiritual effect of the sun, just as we feel irradiated by the physical effect of the sun here in our physical existence. And at a certain moment in our germinal life — we learn to recognize this — we descended from our pre-earthly, purely spiritual-soul existence, united with that which comes to us through father and mother as a physical human body. We united that which we have experienced under the influence of the activity of the sun beings with the physical body. We immerse ourselves in this physical body, permeate it with soul, spiritualize it. That which was solar activity in us becomes the etheric body that permeates us, which is within us as a fine body, and this stimulates our ability to now ignite the physical sunlight and to see through it the colors.

In short, we learn by getting to know the spirit of the world, we get to know ourselves as truly existing within this spiritual world, looking beyond our birth or our conception into our eternal, that is, spiritual existence, which reveals itself to us as spiritual-eternal, because we now know: By being in the spiritual counter-image of physical sunlight, we first took in that which permeates our physical body and imbues it with activity in physical life. Just as we take in physical sunlight here, we took in spiritual sunlight there and prepared our own earthly life. Our life on earth is our creation, not that what lived spiritually and soulfully in us is merely the creation of our earthly existence. In this way one gradually learns to enter into and recognize the spirit of the world.

Or let us take another example, esteemed participants. One learns to recognize — just as the spiritual essence is behind the physical sun — the lunar beings are behind the physical moon in the manner described. They reveal themselves to one precisely as that to which one has struggled through the development of the will. So that one can picture inwardly experienced events through the power of the sun. The spiritual beings, the beings of the spiritual world, which have their image in the physical moon and its activity, its effectiveness in space, enable us to do so even before our birth or conception, not only to experience what the spiritual environment is, but to consciously experience, as we know here in exact clairvoyance, by not only receive physical sunlight through our eyes, but also absorb that which works spiritually in the power of sunlight, that we thereby experience the world in an indeterminate way in the spirit; but that we can depict what we experience, like our cosmic interior, is due to the forces that are the spiritual lunar forces. And it is the spiritual lunar forces that bring us back into physical earthly existence.

So it is - my dear attendees - that man experiences the spiritual counter-images of that which shines in the sun, in the moon, and also in the stars, in an external-physical way. Through exact clairvoyance and through that education of the will, which I would like to call ideal magic - to distinguish it from all the charlatanry with which it is so readily confused today and which is so prevalent in the world today - through this , what I would call thought training on the one hand, to exact clairvoyance, which I would call on the other hand, the training of the will to the most ideal magic, through which one arrives at the recognition of the spirit of the world, initially not religiously, but thoroughly scientifically.

In this way, one comes to recognize in that in which one actually finds oneself unconsciously every night from falling asleep to waking up, the germ of that which emerges through the gate of death when one actually steps through that gate of death. And because our physical body is incorporated into the amoral nature, one learns to recognize what one is when one is outside of the body during sleep, as – I cannot say now, embodiment, but I must say: realization — as the spiritualization of what we are worth as moral beings in the world, and of what lives in us as a religious sense of the divine-spiritual that permeates the world. In the physical body, our soul and spirit are enclosed in the natural world, as if in darkness. When we become transparent to what we experience when we are outside our body as spiritual beings, from falling asleep to waking up, everything we have morally engaged in is there, our moral value is there, and it passes through the gate of death. And by getting to know the spirit of the world as I have described it, one also learns to recognize that everything we see physically – physics even says so today – will one day disappear in the heat of death, that everything external and material is transitory. But that which man acquires as a spirit-germ, which is unconscious in sleep and becomes conscious in exact clairvoyance, that is what outlasts everything we see around us in the form of minerals, plants, animals, stars, clouds and so on. That is what lays the germ for a future world.

We get to know the reality of the power of morality as it becomes real. We learn to recognize, just as the botanist recognizes the next year's plant in the germ of today's plant, so we learn to recognize the germinal nature of the present world for the future worlds by getting to know our soul and spirit in its connection with our moral quality. This means that we prepare future worlds through our moral and religious lives when the present ones have disappeared. This imposes on our soul a sense of responsibility of the greatest possible kind, for we know that what we educate morally, what we morally engage in, seems today to be subject only to an abstract human judgment; in reality, it is the germ of future worlds.

And as we learn to recognize our own immortality – that is, the ability of that which is outside the body, from falling asleep to waking up, which passes through the gate of death, to live in a spiritual world, in a spiritual environment, in the same way as it lived in a real way in its pre-earthly existence, in a post-earthly existence – as we recognize our own immortality, immortality, we get to know the eternity of the world, we know that the present world is the solidified, condensed spiritual world of the past, and we know that in the solidified world, which we see today as nature, by letting the physical human being emerge from itself, the spiritual-soul human being is formed within the physical human being, which will create new worlds.

Through all this, my dear attendees, modern man is then able to truly gain insights into the spiritual essence of the world, merely with the guidance I have already indicated, without the dependence on a guru, as was the case in ancient times. The starting point is only that, as I have indicated, and as I have already given it in my “Philosophy of Freedom” thirty years ago, the starting point is that one first recognizes the true nature of the moral in man, how this moral as the most individual in human nature, as it were, pours into pure thinking as the spiritually and soulfully awake human being himself.

If one then develops the method that I described in “Philosophy of Freedom” as the moral one, one develops it for the recognition of the universe, so this exact clairvoyance becomes idealistic magic, penetrating into the knowledge of the spirit of the world, and thus also of the eternity of the human essence. I only mention in passing that this is also connected with the consciousness of repeated lives on earth. This occurs at the time when it becomes possible to look back on the pre-earthly existence. When we look into it, how we weave and live in it, just as we create here among the natural phenomena as physical people, how we weave and live there as spiritual-soul people, we also find how we have brought this life over from previous earthly lives, how we will carry it through death into future earthly lives. So that which can be achieved through exact clairvoyance, through idealistic magic.

This, my dear attendees, is first of all a purely scientific matter, the spiritual continuation of what the modern human being has acquired precisely through the power of scientific thinking. But it rises to a religious feeling. And this religious feeling, I would like to describe it to you in a few final words, in terms of the mighty mystery that has taken place on earth at Golgotha. I would like to describe it to you in terms of the penetration of earthly human life with the Christ impulse.

If we approach the contemplation of the Mystery of Golgotha equipped with the knowledge of the spiritual nature of the world, of which I have just spoken, it becomes clear to us that, when we look at the times before the Mystery of Golgotha, all knowledge about the supersensible worlds was gained in the way I have described at the beginning of the discussions today. They were gained through the living relationship of the chela to the guru. Basically, our present-day religious beliefs are only traditional latecomers of what the old disciples learned from their guru in this way.

How did people look into the spiritual world in those days? They also looked at nature around them, but did not develop a real science of nature; if they wanted to seek knowledge, they went to the guru. The guru pointed them back to the earliest times of the earth's beginning, when the oldest gurus had learned from divine spiritual beings what the later gurus had basically appropriated for themselves to pass on to their disciples. They were now referred back to primeval times, to times when there was not yet such a separation of earthly life and spiritual life as there was later. Man felt, so to speak, as if he, by living only in nature, had fallen away from the original spiritual essence of the world, and he gradually felt that nature itself had fallen away from the spiritual essence of the world. Morality was viewed in such a way that it was said: We humans have become what we are today through natural development. Nature itself, which lives in us, has fallen away from the divine-spiritual. We must allow ourselves to be led back to what nature used to be by the holy gurus, to a time when it not only showed natural effects, but was imbued with moral impulses. If we look back to the earliest times, we find everywhere not a mere moral nature, but a spirit in nature. The religious sense turned to that, to which it can turn not in faith but in full realization.

But through that older realization, which was a dreamily developed clairvoyance, as I have described it here, through that older dreamlike art of clairvoyance, man also saw his pre-earthly existence. And precisely because in those older times, which preceded the Mystery of Golgotha — those times that immediately preceded it no longer had it, the older insights had already dawned —, but in those older times people had something within them that they experienced within themselves in a way that otherwise only humans experience nature; in this way, people experienced something arising within themselves, of which they said: 'I have this from my pre-earthly existence'. Because people had something like this, they were able to have this deep trust in the guru. And then the guru also told them: Yes, but you have been transferred to the physical-earthly world; you will enter the spiritual world again through death. You live here on earth in a world that has fallen away from the spiritual; over there you will encounter, above all, the being whose physical image is the sun. It will guide you so that you can gain strength to see the light, otherwise you will be spiritually dead on the other side.

And there was still something left of this ancient wisdom at the time when the Mystery of Golgotha was unfolding on earth. And out of this ancient wisdom, in the first few centuries, the Christ Impulse and the Mystery of Golgotha were seen first. And they said: The being that used to be only in the spiritual world, that released the human being down into the physical world, that takes over his guidance again after death, this spiritual being has descended and has taken on the body of the human being Jesus of Nazareth. That to which people looked up in the times of the old mystery wisdom as the high solar being, the spiritual-divine counter-image of the physical sun, the guide of man through all deaths and all lives, of This Being, who was later called the Christ Being, was said by those who had remained old adepts, initiates from the old mysteries at the time of the Mystery of Golgotha, they said that it had descended. And because man has become so earthly that he can no longer be connected with that which still lived as Divine-Spiritual at the beginning of the earth, this Divine-Spiritual Being has descended to earth itself, has taken on a body, has remained connected to the earth. And people can, in line with the words of St. Paul: “It is no longer I who live, but Christ who lives in me,” develop their sense of self and their sense of freedom through their mere physical body. They can permeate this sense of freedom, this sense of self, with their religious relationship to Christ, who in the body of Jesus of Nazareth went through the Mystery of Golgotha. In this way they can, through the power they absorb through their union with Christ, through their inwardly devout experience of Christ, achieve the same leadership after death that they used to achieve in the way described.

Thus, in the early days of Christianity, people pointed to the Christ-leader who descended from spiritual worlds into the physical world. This consciousness gradually ceased, as did the old wisdom of initiation, the yoga wisdom, and we humans today, as I have shown, have to gain insight into the spiritual world from a scientific point of view. We stand there with our moral consciousness. We stand there with the need for a divine world. But we can also know, as the ancients said: This world has fallen away from the divine-spiritual, it has become sinful in man, it has become amoral as nature – so we accept the world today, but we know that the moral intuition penetrates into the thinking of the individual human being in an individualistic way with the consciousness of freedom. We work our way up into the spiritual world to knowledge of the spiritual world, and we know, as the ancients knew, that they have been released by the gods onto the earth; we know that through the free power of the human being, which we develop out of the earthly, we will find our connection to the divine spiritual worlds again.

The ancients saw the past and regarded this earth as a falling away from the divine-spiritual of the past. We look at the earth and hope for the future that we will rediscover the gods through human freedom, knowing that they live as counter-images behind the sun and moon, as I have described. So we today, by looking at the Mystery of Golgotha and saying with the words of Paul: “Not I, but this Christ impulse gives us the strength to really work now,” for the de-deitified earth has become divine again through the fact that the Christ lives in it, by going through the Mystery of Golgotha. And we can know when we become certain again by looking up into the supersensible worlds of the Christ-being that this Christ-being will be our helper into the future in which we have to work through our spirit germ to form realities. Thus spiritual knowledge, which is meant here, leads again from mere knowledge of nature to moral consciousness, leading to religious consciousness.

Ladies and Gentlemen, how these things can then be lived out in external civilization, what significance they can have for practical life today, that is to be the subject of a third lecture, which I may give here tomorrow under the title: “Moral and Religious Education from the Point of View of Anthroposophy”. Here I wanted to show that what was once said in a completely different way by ancient human wisdom about the supersensible world can in turn be said by modern man, that this modern man, by meeting all the demands of modern civilization, does not become weak by placing himself in dependence on a guru, but can build precisely on the strong forces of his own individuality, and can enter precisely into those regions where knowledge of the spiritual essence of the world can be gained. Man must only have the courage to let that approach him again, which comes from the present-day spiritual researcher. For just as people today must let astrological, biological and physical knowledge approach them, so our time demands that these spiritual-scientific insights into our culture and our civilized life also be incorporated. For the means by which they have been attained is the powerful force of thinking, which not only allows man to look at the world passively, but also gives him virtues, self-discipline, self-education of the will to the point of overcoming all egoism, to the point of merging in love for the whole world, without which, as I have described, universal world knowledge in the spirit cannot be attained.

The many signs of decline that we see today – I have already pointed out what makes people today so lacking in perspective in the physical world – can only be healed from the spirit, from the soul. What we lack today, and what has brought our culture and civilization to a dead end, is the power of thought to the point of aliveness, the power of will to the point where it penetrates the darkness of the outer sense existence. If we see through this existence through the living thought so that we feel everywhere we go as comrades of the spiritual world — and we can do that through modern anthroposophical spiritual science — then we take that strong power of thinking, then we take that bright power of the will into our human consciousness, through which alone, as every unbiased person can well know, what humanity needs can be shaped. Our forces of decline in civilization show quite clearly what humanity needs in order to develop rising forces out of the present into the near future. For it seems to be obvious to everyone that these rising forces cannot be brought into our civilization through mere external institutions.

Those who recognize this should actually develop an inclination to look where they try to ignite that which cannot be ignited by external means, inwardly, from the spirit and the soul. But if it is kindled, then we will gain strength, courage and confidence to move in the right sense out of this present time of ours, with its difficult trials, into a future that will admittedly also be full of suffering, that will not just be happy for humanity , but in which people will be able to endure happiness and suffering in such a way that the human race will progress in a dignified manner through the overall development of this human race and this earth of ours into future times.