Rudolf Steiner, Dornach, Switzerland, October 6, 1923:
Yesterday there stood before us the picture of Michael battling
with the Dragon, as shown to us through an inner understanding of the course of
the year. And art can really be nothing else than a reflection of what human
beings feel in relation to the universe. Of course this is possible at various
levels and from various standpoints; but on the whole we can speak of a work of
art only when it expresses human feeling in such a way that through it the soul
is opened to the secrets of the universe.
Today, in the same spirit that led us to the culminating picture
of Michael and the Dragon, we will carry further our study of the seasons of the
year.
We
know from yesterday's lecture that when autumn draws on, a kind of in-breathing
by the Earth, a spiritual in-breathing, occurs, and the elemental beings are
drawn back into the bosom of the Earth. Those who went out in the height of
summer and turned back at Michaelmas are drawn further and further in, until in
the depths of winter they are united most intimately with the Earth.
Now
we must realize that in winter the Earth is above all self-contained, enclosed
in itself. It has drawn back everything of a spiritual nature which it had
allowed to stream out from itself during the summer. Hence in the depths of
winter the Earth is more earthly, more truly itself, than at any other time. And
while for our further studies we must keep firmly in view this winter character
of the Earth, we must of course not forget that when winter prevails over half
the Earth, the other half is experiencing summer. This is a fact we must keep in
the background of our minds. But just now we are concerned with the coming of
winter to one part of the Earth. It is then that the Earth unfolds its own
nature in the deepest sense; the nature that makes it truly Earth.
 Plate 1 |
Let
us now look at this Earth of ours. It has a solid core, hidden below its visible
outer surface, which in turn is largely covered by water, the hydrosphere. The
continents are only floating, as it were, in this great watery expanse. And we
can picture the hydrosphere as extending up into the atmosphere, for the
atmosphere is always permeated by a watery element. Certainly this is much
thinner than the water of the sea and the river, but there is no definite
boundary in the atmosphere where the watery element comes to an end. Hence if we
are to show schematically what the Earth is like in this respect we shall have,
first, a solid core in the center (see Plate I). Around
it we have the watery regions (blue). I must of course indicate the jutting up
of the continents: they will have to be exaggerated, for they should really be
no more prominent than the irregularities on the skin of an orange. Then I must
put in the hydrosphere, this watery part of the atmosphere all around the Earth.
Let us look at this picture (blue) and ask ourselves what it really represents?
It is not something made up out of itself: it is water shaped by the whole
cosmos. The reason why this body of air and water is spherical is because the
cosmos extends around it as a sphere on all sides. And this means that strong
forces play in on the Earth as a whole.
The
effect is that if we were to look at the Earth from some other planet, it would
appear to us as a great water-drop in the cosmos. There would be all sorts of
prominences on it — the continents, which would be rather differently colored —
but as a whole it would appear to us as a great water-drop in the midst of the
universe.
Let
us now consider this from a cosmic standpoint. What is this great water-drop? It
is something which takes its shape from its whole cosmic environment.
If
one approaches the matter from a spiritual-scientific point of view, bringing
Imagination and Inspiration to bear on it, one comes to know what this
water-drop really is. It is nothing other than a gigantic drop of quicksilver;
but the quicksilver is present in an extraordinarily rarefied condition.
The
possibility of these high attenuations has been shown by the work of Frau Dr.
Kolisko. At our Biological Institute in Stuttgart the attempt has been made to
put this on an exact footing. It has been possible to make dilutions of
substances up to one part in a trillion, and in fact to establish precisely the
effects which such high dilutions of particular substances can have. Hitherto,
in homoeopathy, this has been merely a matter of belief; now it has been raised
to the level of exact science. The graphs which have been drawn leave no doubt
today that the effects of the smallest particles follow a rhythmical course. I
will not go into details; the work has been published and these findings can now
be verified. Here I wish to point out only that even in the earthly realm the
effects of enormous dilutions must be reckoned with.
Here
we are concerned with something of which we can say, when we use it on a small
scale: this is water. We can draw water from a river or a well and use it as
water. Yes, it is water, but there is no water that consists solely of hydrogen
and oxygen. It would be absurd for anyone to suppose that water consists of
hydrogen and oxygen only. In the case of mineral waters and suchlike, it is of
course obvious that something else is present. But there is no water composed
solely of hydrogen and oxygen: that is only a first approximation. All water,
wherever it appears, is permeated with something else. Essentially, the whole
water-mass of the Earth is quicksilver for the universe. Only the small
quantities we use are water for us. For the universe, this water is not water,
but quicksilver.
Hence
we can say, first of all, that in so far as we are considering the hydrosphere
in relation to water, we have to do with a drop of quicksilver in the cosmos.
Embedded as it were in this drop of quicksilver, naturally, are metallic
substances — in brief, all the earthly substances. They represent the solid mass
of the Earth, and they tend to assume their own special forms. Thus in the
structure as a whole we observe the general spherical form of quicksilver.
Ordinary metallic quicksilver, one might say, is only the symbol produced by
nature for the general activity of quicksilver, leading quite definitely to a
spherical form. Embedded in the whole sphere are the metallic crystals, with the
manifold variety of their own distinctive forms. Hence we have before us this
formation of warmth, water, air: its tendency, as I have said, is to assume a
spherical form, with individual crystal forms within it (see Plate I).
Even
if we single out the air (dark red) which surrounds the Earth as its atmosphere,
we can never speak simply of air, for the air always has a tendency to contain
warmth in some degree: the air is permeated with warmth (violet). Thus we must
add this fourth element, warmth, which enters into the air.
Now
this warmth, which comes into the air from above, carries pre-eminently within
it the sulphur-process, imparted to it from the cosmos. And to the
sulphur-process is added the mercurial process, as I have described it in
connection with the hydrosphere. Thus we have air-warmth — the sulphur-process;
water-air — the mercurial process.
If
now we turn toward the inner part of the Earth, we come to the acid-formation
process, and especially to the salt-process, for the salts derive from the
acids; and this is what the Earth really wants to be. Hence, when we look up
into the cosmos, we are really looking at the sulphur-process. When we consider
the tendency of the Earth to form itself into a cosmic water-drop, we are really
looking at the mercurial process. And if we turn our gaze to the solid earth
underfoot, which in spring gives rise to all that we see as growing,
sprouting life, we are looking at the salt-process.
This
salt-process is all-important for springtime life and growth. For the roots of
plants, in forming themselves out of the seeds, depend for their whole growth on
their relation to the salt-formations in the soil. It is these salt-formations —
in the widest sense of the term — which give substance to the roots and enable
them to act as the earthly foundation of plant-life.
Thus
in turning back to the Earth we encounter the salt-process. This is what the
Earth makes of itself in the depths of winter, whereas in summer there is much
more intermingling. For in summer the air is shot through with sulphurizing
processes, which indeed occur also in lightning and thunder; they penetrate far
down, so that the whole course of the season is sulphurized. Then we come at
Michaelmas to the time when the sulphur-process is driven back by meteoric iron,
as I told you yesterday. During summer, too, the salt-process mingles with the
atmosphere, for the growing plants carry the salts up through their leaves and
blossoms right up into the seeds. Naturally, we find the salts widely
distributed in the plant; they etherealize themselves in the etheric oils and so
on; they approach the sulphurizing process. The salts are carried up through the
plants; they stream out and become part of the being of the atmosphere.
In
high summer, accordingly, we have a mingling of the mercurial element, always
present in the Earth, with the sulphuriZing and salt-forming elements. If at
this season we stand here on Earth, our head actually projects into a mixture of
sulphur, mercury, and salt; while the arrival of deep winter means that each of
these three principles reverts to its own inner condition. The salts withdraw
into the inwardness of the Earth, and the tendency for the hydrosphere to assume
a spherical shape reasserts itself — imaged in winter by the snow-mantle that
covers parts of the Earth. The sulphur process withdraws, so that there is no
particular occasion to observe it. In place of it, something else comes to the
fore during the deep winter season.
The
plants have developed from spring until autumn, finally concentrating themselves
in their seeds. What is this seeding process? When plants run to seed, they are
doing what we are constantly doing in a dull human way when we use plants for
food. We cook them. Now the development of a plant to blossom and then to
seed-production is nature's cookery; it approaches the sulphur-process. The
plants grow up into the sulphur-process. They are most strongly sulphurized, so
to speak, when summer is at its height. When autumn draws on, this combustion
process comes to an end.
In
the organic realm, of course, everything is different from the processes we
observe in their coarse inorganic form; but the outcome of every combustion
process is ash. And in addition to the salt-formation, which comes from quite
another quarter and is needed within the Earth, we must add all that falls down
on to the Earth from the blossoming and seeding of plants as a result of the
cooking or combustion process. This falling down of ash — just as ash falls down
in our stoves — plays a great role which is usually overlooked. For in the
course of seed-formation — which is fundamentally a combustion process — the
seed-nature is continually showering down on the Earth, so that from October
onwards the Earth is quite impregnated with this form of ash.
If
therefore we observe the Earth in the depths of winter, we have first the
internal tendency to salt-formation; besides this we have the mercurial
shaping-process in its most strongly marked form; and while in high summer we
have to pay attention to the sulphurizing process in the cosmos outside the
Earth, we now have in winter the ash-forming process.
So,
you see, the tendency which reaches its culmination at Christmas is prepared in
advance from Michaelmas onwards. The Earth is gradually more and more
consolidated, so that in deep winter it becomes really a cosmic body, expressing
itself in mercurial formation, salt-formation, ash-formation. What does this
signify for the cosmos?
Now,
if we can suppose that a flea, let us say, were to become an anatomist and were
to study a bone, it would have before it an exceptionally small piece of bone,
because the flea itself is so small and it would be examining the bone from a
flea's perspective. The flea would then discover that in the bone we have to do
with phosphoric lime in an amorphous condition, with carbonic acid, lime, and so
forth. But our flea anatomist would never come to the point of realizing that
the fragment of bone is a small part only of a complete skeleton. Certainly, the
flea jumps, but in studying the tiny piece of bone he would never get beyond it.
Similarly, it would not help a human geologist or mineralogist to be able to
jump about like a gigantic Earth-flea. In studying the mountain ranges of the
Earth, which in their totality represent a skeleton, he would still be working
on a miniature scale. The flea would never come to describing the skeleton as a
whole; he would hack out a tiny piece with his little hammer. Suppose this were
a tiny piece of collarbone: nothing in the constituents of the little piece,
carbonate of lime, phosphate of lime, and so on, would reveal to the flea that it
belonged to a collarbone, still less that it was part of a complete skeleton.
The flea would have hacked off a tiny piece and would then describe it from his
own flea-standpoint, just as a man describes the Earth when somewhere — let us
say in the Dornach hills — he has hacked out a bit of Jura limestone. Then he
describes this bit, and works up his findings into mineralogy, geology, and so
on. It is still the same flea-standpoint, though certainly somewhat
enlarged.
This,
of course, is no way to arrive at the truth. We need to recognize that the Earth
is a single whole, most firmly consolidated during winter through its
salt-formation, its mercurial formation, and its ash-formation. Let us then ask
what the whole nature of the Earth signifies when we look at it not from the
flea's point of view, but in relation to the cosmos.
We
will first consider salt-formation, taking this in the widest sense to connote a
physical deposit, exemplified in the way ordinary cooking-salt dissolved in a
glass of water will separate out as a deposit on the bottom of the glass. (I
will not now go into the chemical side of this, though the result would be the
same if I did). Now a salt-deposit of this kind has the characteristic of being
porous, as it were, to the spiritual. Where there is a salt-deposit, the
spiritual has a clear field of entry. In mid-winter, accordingly, when the Earth
consolidates itself on the basis of salt-formation, the effect is, first of all,
that the elemental beings who are united with the Earth have, one might say, an
agreeable abode within it. But other spiritual elements, too, are drawn in from
the cosmos and are able to dwell in the salt-crust which lies immediately below
the Earth's surface. Here, in this salt-crust, the Moon-forces are particularly
active — I mean the remains of those Moon-forces which were left behind, as I
have often mentioned, when the Moon separated from the Earth.
These
Moon-forces are active in the Earth chiefly because of the salt present in it.
So in winter — beneath the snow cover which strives in one direction, one might
say, toward the quicksilver form and in the other passes down into the salt
deposits — we have the solid Earth-substance, the salt, permeated with
spirituality. In winter the Earth does indeed become spiritual in itself,
through the consolidating influence, especially, of its salt-content.
Now
water — that is, cosmic quicksilver — has the inner tendency to shape itself
spherically. We can see this inner tendency everywhere. And because of this the
Earth in mid-winter is enabled not only to become rigid through its salt-content
and to permeate the salt with spirit, but also to vivify the spiritualized
substance and to lead it over into the realm of life. In winter the whole
surface of the Earth is reinvigorated. The quicksilver principle, working into
the spiritualized salt, activates everywhere this tendency toward new life.
Below the Earth's surface, in winter, there is a tremendous reinforcement of the
Earth's capacity to produce life.
This
life, however, would become a Moon-life, for it is chiefly the Moon-forces that
are active in it. But because ash falls down from the seeds of plants, so that
everything I have just described is impregnated with ash, something is present
which keeps the whole process in the domain of the Earth.
The
plants have striven upward into the sulphur-process, and out of this process
the ash has fallen down. This is what draws the plant back to Earth, after it
has striven up into the etheric-spiritual. So in the depths of winter we have on
the Earth's surface not only the tendency to absorb the spirit and to
reinvigorate itself, but the tendency also to transform the Moon-like into the
earthly. Through the remains of the fallen ash the Moon is compelled to promote
Earthly life, not Moon life.
Now
let us turn from the Earth's surface and look at the air-formation that
surrounds the Earth. For the air, it is of the utmost importance always, but
especially in midwinter, that the Sun radiates warmth and light through it —
though the light is less relevant to our immediate considerations.
You
see, science treats things always in isolation from one another, as in reality
they never are. Air, we are told, consists of oxygen and nitrogen and other
elements. But in fact this is not so: the air is not made up merely of oxygen
and nitrogen, for it is always rayed through by the Sun. That is the reality:
air is always permeated in the daytime by the activity of the Sun. And what does
this activity signify? It signifies that the air up above is always seeking to
tear itself away from the Earth. If salt-formation, mercurial formation, and
ash-formation were alone active, then nothing but the earthly would be there.
But up above, because the activities striving upward from the Earth are taken
up into the activity of Sun and air, Earth-activity is transmuted into cosmic
activity. The power to work on its own accord in the living-spiritual is taken
away from the Earth. The Sun makes its power felt in everything that grows and
sprouts upward from the Earth. And so, in a certain region above the Earth, a
quite special tendency is apparent to spiritual vision (see Plate I). On the Earth itself everything seeks to become
spherical (dark red); in this upper region the sphere is continually impelled to
flatten out into a plane (reddish). Naturally it will tend to resume its
spherical shape, but up there the spherical is always inclined to flatten itself
out. The upper influences would really like to break up the Earth, to
disintegrate it, so that everything might become a flat surface, spread out
there in the cosmos.
If
this were to come about, the Earth's activities would disappear completely, and
up above we should have a kind of air in which the stars would be active. This
is very plainly expressed in man himself. What part do we as human beings have
in the Sun-filled air above? We breathe it in, and because of this the activity
of the Sun extends right into us, downward certainly in a sense, but chiefly
upward. Through our head we are continually drawn away from the influences of
the Earth, and on this account our head is enabled to participate in the whole
cosmos. Our head would really always like to go out into the region where the
plane prevails. If our head belonged only to the Earth, especially in
wintertime, our whole experience of thinking would be different. We should then
have the feeling that all our thoughts wished to take a rounded shape. In fact
they do not; they have a certain lightness, adaptability, fluidity, and this we
owe to the characteristic incursion of the activity of the Sun.
Here
we have the second tendency; here the Sun-like strikes into the Earthly. But
this is at its weakest in winter. If we were to go still further out, something
else would come into the picture. Then we should have to do no longer with the
activity of the Sun, but only with the activity of the stars, for the stars in
turn have a great influence on our head. Inasmuch as the Sun gives us back to
the cosmos, so to speak, the stars have their own deeply penetrating influence
on our head, and so on the whole formation of the human organism.
But
now I must tell you that what I have just been describing no longer holds good
today, for in a certain way man has emancipated himself, in his growth and his
whole evolution, from the Earth's activities. If were to go back to the old
Lemurian time, or especially to the Polarian time that preceded it, we should
find the whole thing quite different. We should observe that everything that
occurred on the Earth had a great influence on the human organism. You will
indeed have gathered this from the account of the evolution of the Earth given
in my Occult Science. In those early times we should find
man placed in the very midst of the activities I have been telling you about.
Tomorrow I will describe how man has emancipated himself from all this; today
I will speak as though we were still fully involved in it. And here we come to
something that to present-day understanding will seem highly paradoxical.
We
can ask the question: What does a mother become when she is beginning to develop
a new human being? Originally — after all that has first to happen in order that
a new human being may come into existence on Earth — it is the salt-forming
Moon-forces which chiefly influence the female organism at that time. So we can
say that while a woman is otherwise and in general a human being, the
salt-forming Moon-forces then have the strongest influence on her. We can put
this in spiritual-scientific terms by saying: The woman becomes Moon, just as
the Earth — especially just below its surface — becomes Moon when Christmas
approaches.
So it
is not the Earth only which becomes mostly Moon when deep winter prevails; this
tendency of the Earth to become Moon occurs again, in like manner, when a woman
prepares herself to receive a new human being. And precisely because of this,
the Sun-influence on her becomes different, just as it is different in
midwinter compared with high summer. And the formation in the woman of the new
human being stands wholly under the influence of the Sun. Because the woman
takes up the Moon-activities, the salt-activities, so strongly into herself, she
becomes able to take up the Sun-activities on their own account. In ordinary
life the Sun-activities are taken up by the human organism through the heart and
from there spread out over the whole organism. But directly a woman prepares
herself to bring forth a new human being, the Sun-activities are concentrated on
the forming of this new life. Thus we can say schematically: The woman becomes
Moon so that she can take up the Sun-activities into herself; and the new human
being, existing first as an embryo, is in this sense wholly Sun-activity. The
embryo is enabled to come into being through this concentration of
Sun-activities.
The
old instinctive clairvoyance knew this in its own way. At one time in old Europe
a remarkable idea prevailed. It was thought that before a newborn child had
taken any earthly nourishment, it was a quite different being from what it
became after imbibing its first drop of milk. That was the old Germanic belief.
For these people had an instinctive feeling that the newborn infant was a
Sun-being, and that through the first earthly nourishment it received it became
a creature of Earth. Hence the newborn infant did not at first belong to the
Earth at all. Again, according to occult laws which I might touch on at some
other time, old Germanic custom gave the father — at whose feet the child was
always laid directly it was born — the right either to let it grow up or to
destroy it; for it was not yet a creature of Earth. If it had taken one single
drop of milk, he no longer had the right to destroy it. It would then have to
remain an Earth-creature, because it had been ordained by nature, by the world,
by the cosmos, to be one. In such old customs there lives something of immensely
profound significance.
Here
indeed is the basis of the saying: The child is of the Sun. So it is possible
now to look on the woman who has borne the child as a being who is in the
deepest sense related to all earthly processes. For the Earth prepares itself in
midwinter through the salt-tendency — that is, the Moon tendency — so that it
may be best able to receive the Sun-element. The Earth then reaches out beyond
the Sun-element to the heavens, to which also the human head belongs.
Hence
we can say something like this. In order to bring the essence of Christmas
rightly before our souls, let us transpose ourselves into the being of man. In
the Christmas spirit is expressed the coming to birth of the Jesus-child, who is
ordained to receive the Christ into himself. Let us look closely at this. If we
look at the figure of Mary, we are bound to see that her head reflects something
heavenly in its whole appearance, its whole expression. We must then indicate
that Mary is preparing to take into herself the Sun, the child, the Sun as it
rays through the encircling air. And then we can see in the form of Mary the
Moon-Earthly element.
 Plate 2 |
Now
imagine how this could be portrayed. First we have the Moon-Earth element,
spread out below the Earth's surface. Then, going out into the great spaces, we
find a raying forth from man into the cosmos, and this could be shown as a
heavenly Earth-star radiance, sent out by the Earth into the cosmos. The head of
Mary is like a radiant star, which means that her whole countenance and bearing
must give expression to this star-radiant quality.
If
then we turn to the breast, we come to the breathing process; to the
Sun-element, the child, forming itself out of the clouds in the atmosphere, shot
through by the rays of the Sun.
Further down we come to the Moon-like, salt-forming forces, given
outward expression by bringing the limbs into dynamic relation with the Earth
and letting them arise out of the salt and the Moon-elements in the Earth. Here
we have the Earth insofar as it is inwardly transfigured by the Moon.
All
this would really have to be shown through a kind of rainbow coloring. For if
we were to look from the cosmos toward the Earth, through the shining of the
stars, it would be as though the Earth were wishing to shine inwardly, beneath
its surface, in rainbow colors. On the Earth we have something related to the
Earth-forces, to gravity and to the formation of the limbs, which can be
expressed only through the garment which follows the Earth-forces in its folds.
So we should have the garment down below, in relation to the Earth-forces. Then
we should have to portray, a little higher up, that which gives expression to
the Earth-Moon element. We could even picture the Moon, if we wished to
symbolize; but the Moon-element is clearly expressed in the configuration of the
Earth.
Higher up still, we must bring in that which comes forth from the
Moon-element. We see how the clouds are permeated with many human heads,
pressing downwards; one of them is condensed into the Sun resting on Mary's arm:
the Jesus-child. And all this must be completed, in an upward direction, through
the star-radiance expressed in the countenance of Mary.
If we
understand the depths of winter, how it shows us the connection of the cosmos
with man, with man who takes up the birth-forces in the Earth, the only possible
way of presenting the woman is in this form: formed out of the clouds, endowed
with the forces of the Earth: with the Moon-forces below, with the Sun-forces in
the middle, and above, toward the head, with the forces of the stars. The
picture of Mary with the little Jesus-child arises out of the cosmos itself.
If we
understand the cosmos in autumn, so as to represent all its formative forces in
a picture, we come by necessity to an artistic portrayal of Michael and the
Dragon, as I indicated yesterday. In the same way, everything we feel at
Christmastime flows together into the picture of Mary and the child — that
picture which hovered so often before painters in earlier times, especially in
the first Christian centuries, and of which the last echoes have been preserved
in Raphael's Sistine Madonna.
The
Sistine Madonna was born out of the great instinctive knowledge of nature and
the spirit which prevailed in ancient times. For it is a picture of the
Imagination which must in fact come to a man who transposes his inner vision
into the secrets of Christmas in such a way that they become for him a living
picture.
Hence
we can say: The course of the seasons must come to expression for inner vision
in clear and glorious Imaginations. If one goes out with one's whole being into
the world, the approach of autumn becomes the glorious Imagination of Michael's
fight with the Dragon. Just as the Dragon can be represented only in a
sulphurous form — born out of the sulphur-clouds — and just as the sword of
Michael emerges when we think of the meteoric iron as concentrated in the sword
and blended with it, so out of all that we can feel at Christmastime arises
the picture of Mary the mother, the folds of her robe following the forces of
the Earth, while in the region of the breast — even these details are apparent
in the painting — her garment has to be inwardly rounded, taking on the
quicksilver form, so that here one has a feeling of inward enclosure. Here the
Sun-forces can find entry, and the innocent Jesus-child, who must be thought of
as having yet received no earthly nourishment, is the Sun-activity resting on
Mary's arm, with the radiance of the stars above. That is how we have to
represent the head and eyes of Mary, as though a light were shining out from
within them toward men. And the Jesus-child in Mary's arm must appear as though
emerging from the rounded cloud-shapes, tender and lovable, inwardly sheltered;
and then the garment, subject to earthly gravity, expressing what the force of
earthly gravity can become (see Plate 2).
All
this is best rendered in colors. Then we have the picture which comes to shine
out for us as a cosmic Imagination at Christmas-time — a picture we can live
with until Easter, when out of cosmic relationships once again an Easter
Imagination can arise; we will speak of it tomorrow.
You
will see from this that art is drawn from the heavens and their interplay with
the Earth. True art is an expression of that which man experiences in the
cosmos, spiritual-psychical-physical, which reveals itself to him in magnificent
Imaginations. So, in order to represent all that is involved in the inner
struggle for the development of self-consciousness out of nature-consciousness,
nothing will do but the grand picture of Michael's fight with the Dragon; and in
order to bring before us everything that can work from nature into our souls
during the deep winter season, we have an artistic, imaginative expression of it
in the picture of the Mother and child.
To
observe the course of the seasons is to follow the great cosmic artist, so that
the things which the heavens imprint on the Earth are brought to life again in
powerful pictures — pictures which grow into realities for the mind of man.
Thus
the course of the year can reveal itself to us in four Imaginations: the Michael
Imagination, the Mary Imagination, and — as we shall see later on — the Easter
Imagination and the St. John Imagination.
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