The Mission of Anger: to teach independence and selflessness. Transmuted anger is love in action. Prometheus.



Transmuted anger is love in action:  Frederick Douglass

Rudolf Steiner, Munich, December 5, 1909:

When we penetrate more deeply into the human soul and consider its nature from the point of view here intended, we are repeatedly reminded of the ancient saying by the Greek sage Heraclitus: “Never will you find the boundaries of the soul, by whatever paths you search; so all-embracing is the soul's being.” We shall be speaking here of the soul and its life not from the standpoint of contemporary psychology but from that of Spiritual Science. Spiritual Science stands firmly for the real existence of a spiritual world behind all that is revealed to the senses and through them to the mind. It regards this spiritual world as the source and foundation of external existence and holds that the investigation of it lies within the reach of man.

In lectures given here, the difference between Spiritual Science and the many other standpoints of the present day has often been brought out, and need be mentioned only briefly now. In ordinary life and in ordinary science it is habitually assumed that human knowledge has certain boundaries and that the human mind cannot know anything beyond them. Spiritual Science holds that these boundaries are no more than temporary. They can be extended; faculties hidden in the soul can be called forth, and then, just as a man born blind who gains his sight through an operation emerges from darkness into a world of light and color, so it is with a person whose hidden faculties awake. He will break through into a spiritual world which is always around us but cannot be directly known until the appropriate spiritual organs for perceiving it have been developed. Spiritual Science asks: How are we to transform ourselves in order to penetrate into this world and to gain a comprehensive experience of it? And Spiritual Science must ever and again point to the great event which enables a man to become a spiritual investigator and so to direct his gaze into the spiritual worlds, even as a physicist sees into the physical world through his microscope. Goethe's words are certainly valid in their bearing on the spiritual world:

Secretly, in the light of day,

Nature's veil may not be lifted.

What'er to your inquiring spirit

She will not freely reveal,

You cannot forcibly extract it,

Not with levers, not with screws.

Of course, the investigator in the sense of Spiritual Science has no such instrumental aids. He has to transform his soul into an instrument; then he experiences that great moment when his soul is awakened and the spiritual world around him reveals itself to his perception. Again, it has often been emphasized here that not everyone needs to be a spiritual investigator in order to appreciate what the awakened man has to impart. When knowledge resulting from spiritual research is communicated, no  more is required of the listener than ordinary logic and an unbiased sense of truth. Investigation calls for the opened eye of the clairvoyant; recognition of what is communicated calls for a healthy sense of truth; natural feeling unclouded by prejudice; natural good sense. The point is that teachings and observations concerning the soul should be understood in the light of this spiritual research when in later lectures we come to speak of some of the humanly interesting characteristics of the soul. Just as anyone who wants to study hydrogen or oxygen or any other chemical substance has to acquire certain capabilities, so is observation of the life of the soul possible only for someone whose spiritual eye has been opened. The investigator of the soul must be in a position to make observations in soul-substance, so to speak. We must certainly not think of the soul as something vague and nebulous in which feelings, thoughts, and volitions are whirling about. Let us rather remind ourselves of what has been said on this subject in previous lectures.

Man, as he stands before us, is a far more complicated being than he is held to be by exoteric science. For Spiritual Science, the knowledge drawn from external physical observation covers only a part of man — the external physical body which he has in common with all his mineral surroundings. Here, the same laws apply as in the external physical-mineral world, and the same substances function. As a result of observation, however, and not on the strength merely of logical inference, Spiritual Science recognizes, beyond the physical body, a second member of man's being: we call it the etheric body or life-body. Only a brief reference can here be made to the etheric body — our task today is quite different — but knowledge of the underlying members of the human organism is the foundation on which we have to build. Man has an etheric body in common with everything that lives. As I said, only the spiritual investigator, who has transformed his soul into an instrument for seeing into the spiritual world, can directly observe the etheric body. But its existence can be acknowledged by a healthy sense of truth, unclouded by contemporary prejudices. Take the physical body: it harbors the same physical and chemical laws that prevail in the external physical-mineral world. When are these physical laws revealed to us? When we have before us a lifeless human being. When a human being has passed through the gate of death, we see what the laws that govern the physical body really are. They are the laws that lead to the decomposition of the physical body; their effect on it is now quite different from their action during life. They are always present in the physical body; the reason why the living body does not obey them is that during life an antagonist of dissolution, the etheric or life-body, is also present and active there.

A third member of the human organism can now be distinguished: the vehicle of pleasure and pain, of urges, desires, and passions — of everything we associate with the emotional activities of the soul. Man has this vehicle in common with all beings who possess a certain form of consciousness: with the animals. Astral body, or body of consciousness, is the name we give to this third member of the human organism.

This completes what we may call the bodily nature of man, with its three components: physical body, etheric body or life-body, astral or consciousness-body.

Within these three members we recognize something else, something unique to man, through which he has risen to the summit of creation. It has often been remarked that our language has one little word which guides us directly to man's inner being, whereby he ranks as the crown of earthly creation. These flowers here, the desk, the clock — anyone can name these objects; but there is one word we can never hear spoken by another with reference to ourselves; it must spring from our own inner being. This is the little name ‘I’. If you are to call yourself ‘I’, this ‘I’ must sound forth from within yourself and must designate your inmost being. Hence the great religions and philosophies have always regarded this name as the ‘unspeakable name’ of that which cannot be designated from outside. Indeed, with this designation ‘I’, we stand before that innermost being of man which can be called the divine element in him. We do not thereby make man a god. If we say that a drop of water from the sea is of like substance with the ocean, we are not making the drop into a sea. Similarly, we are not making the ‘I’ a god when we say it is of like substance with the divine being that permeates and pulses through the world.

Through his inner essence, man is subject to a certain phenomenon which Spiritual Science treats as real and serious in the full sense of the words. Its very name fascinates people today, but in its application to man it is given full rank and worth only by Spiritual Science. It is the fact of existence that we call ‘evolution’. How fascinating is the effect of this word on modern man, who can point to lower forms of life which evolve gradually into higher stages; how enchanting when it can be said that man himself has evolved from those lower forms to his present height! Spiritual Science takes evolution seriously in relation, above all, to man. It calls attention to the fact that man, since he is a self-conscious being with an inner activity springing from the center of his being, should not limit his idea of evolution to a mere observation of the imperfect developing toward the more nearly perfect. As an active being he must himself take hold of his own evolution. He must raise himself to higher stages than the stage he has already reached; he must develop ever-new forces, so that he may approach continually toward perfection. Spiritual Science takes a sentence, first formulated not very long ago, and now recognized as valid in another realm, and applies it on a higher level to human evolution. Most people today are not aware that as late as the beginning of the 17th century the learned as well as the laity believed that the lower animals were born simply out of river-mud. This belief arose from imprecise observation, and it was the great natural scientist Francesco Redi who in the 17th century first championed the statement: Life can arise only from the living. Naturally, this statement is quoted here in the modern sense, with all necessary qualifications. No one, of course, now believes that any lower animal — say, an earthworm — can grow out of river-mud. For an earthworm to come into existence, the germ of an earthworm must first be there. And yet, in the 17th century, Francesco Redi narrowly escaped the fate of Giordano Bruno, for his statement had made him a terrible heretic.

This sort of treatment is not usually inflicted on heretics today, at least not in all parts of the world, but there is a modern substitute for it. If anyone upholds something which contradicts the belief of those who, in their arrogance, suppose they have reached the summit of earthly wisdom, he is looked on as a visionary, a dreamer, if nothing worse. That is the contemporary form of inquisition in our parts of the world. Be it so. Nevertheless, what Spiritual Science says concerning phenomena on higher levels will come to be accepted equally with Francesco Redi's statement regarding the lower levels. Even as he asserted that “life can issue only from the living”, so does Spiritual Science state that “soul and spirit can issue only from soul and spirit”. And the law of reincarnation, so often ridiculed today as the outcome of crazy fantasy, is in fact a consequence of this statement. Nowadays, when people see, from the first day of a child's birth, the soul and spirit developing out of the bodily element, when they see increasingly definite facial traits emerging from an undifferentiated physiognomy, movements becoming more and more individual, talents and abilities showing forth — many people still believe that all this springs from the physical existence of father, mother, grandparents; in short, from physical ancestry.

This belief derives from inexact observation, just as did the belief that earthworms originate from mud. Present-day sense-observation is incapable of tracing back to its soul-spiritual origin the soul and spirit that are manifest before our eyes today. Hence the laws of physical heredity are made to account for phenomena which apparently emerge from the obscure depths of the physical. Spiritual Science looks back to previous lives on Earth, when the talents and characteristics that are evident in the present life were foreshadowed. And we regard the present life as the source of new formative influences that will bear fruit in future earthly lives.

Francesco Redi's statement has now become an obvious truth, and the time is not far distant when the corresponding statement by Spiritual Science will be regarded as equally self-evident — with the difference that Francesco Redi's statement is of restricted interest, while the statement by Spiritual Science concerns everyone: “Soul and spirit develop from soul and spirit; man does not live once only but passes through repeated lives on Earth; every life is the result of earlier lives and the starting point of numerous subsequent lives.” All confidence in life, all certainty in our work, the solution of all the riddles facing us — it all depends on this knowledge. From this knowledge man will draw ever-increasing strength for his existence, together with confidence and hope when he looks toward the future.

Now, what is it that originates in earlier lives, works on from life to life, and maintains itself through all its sojourns on Earth? It is the ego, the ‘I’, designated by the name which a person can bestow on no one but himself. The human ego goes from life to life, and in so doing fulfills its evolution.

But how is this evolution brought about? By the ego working on the three lower members of the human being. We have first the astral body, the vehicle of pleasure and pain, of joy and sorrow, of instinct, desire, and passion. Let us look at a person on a low level, whose ego has done little, as yet, to cleanse his astral body and so is still its slave. In a person who stands higher we find that his ego has worked upon his astral body in such a way that his lower instincts, desires, and passions have been transmuted into moral ideals, ethical judgments. From this contrast we can gain a first impression of how the ego works upon the astral body.

In every human being it is possible to distinguish the part of the astral body on which the ego has not yet worked from the part which the ego has consciously transformed. The transmuted part is called Spirit-Self, or Manas. The ego may grow stronger and stronger and will then transmute the etheric body or life-body. Life-spirit [or Buddhhi] is the name we give to the transformed etheric body. Finally, when the ego acquires such strength that it is able to extend its transforming power into the physical body, we call the transmuted part Atman, or the real Spirit-Man.

So far we have been speaking of conscious work by the ego. In the far-distant past, long before the ego was capable of this conscious work, it worked unconsciously — or rather subconsciously — on the three bodies or sheaths of man. The astral body was the first to be worked on in this way, and its transmuted part we call the Sentient Soul, the first of man's soul-members. So it was that the ego, working from the inner being of man, created the Sentient Soul at a time when man lacked the requisite degree of consciousness for transmuting his instincts, desires, and so forth. In the etheric body the ego created unconsciously the Mind-Soul or Intellectual Soul. Again, working unconsciously on the physical body, the ego created the inner soul-organ that we call the Consciousness Soul. For Spiritual Science, the human soul is not a vague, nebulous something, but an essential part of man's being, consisting of three distinct soul-members — Sentient Soul, Mind Soul, Consciousness Soul — within which the ego is actively engaged.

Let us try to form an idea of these three soul-members. The spiritual investigator knows them by direct observation, but we can approach them also by means of rational thinking. For example, suppose we have a rose before us. We perceive it, and as long as we perceive it we are receiving an impression from outside. We call this a perception of the rose. If we turn our eyes away, an inner image of the rose remains with us. We must carefully distinguish these two moments: the moment when we are looking at the rose, and the moment when we are able to retain an image of it as an inner  possession, although we are no longer perceiving it.

This point must be emphasized because of the incredible notions brought forward in this connection by 19th century philosophy. We need think only of Schopenhauer, whose philosophy begins with the words: The world is my idea. Hence we must be clear as to the difference between percepts and concepts, or mental images. Every sane man knows the difference between the concept of white-hot steel, which cannot burn him, and white-hot steel itself, which can. Perceptions bring us into communication with the external world; concepts are a possession of the soul. The boundary between inner experience and the outer world can be precisely drawn. Directly we begin to experience something inwardly, we owe it to the Sentient Soul — as distinct from the sentient body, which brings us our percepts and enables us to perceive, for example, the rose and its color. Thus our concepts are formed in the Sentient Soul, and the Sentient Soul is the bearer also of our sympathies and antipathies, of the feelings that things arouse in us. When we call the rose beautiful, this inward experience is a property of the Sentient Soul.

Anyone who is unwilling to distinguish percepts from concepts should remember the white-hot steel that burns and the concept of it, which does not. Once, when I had said this, someone objected that a man might be able to suggest to himself the thought of lemonade so vividly that he would experience its taste on his tongue. I replied: Certainly this might be possible, but whether the imaginary lemonade would quench his thirst is another question. The boundary between external reality and inner experience can indeed always be determined. Directly inner experience begins, the Sentient Soul, as distinct from the sentient body, comes into play.

A higher principle is brought into being by the work of the ego on the etheric body: we call it the Mind-Soul, or Intellectual Soul. We shall have more to say about it in the lecture on the Mission of Truth; today we are concerned especially with the Sentient Soul. Through the Intellectual Soul man is enabled to do more than carry about with him the experiences aroused in him by his perceptions of the outer world. He takes these experiences a stage further. Instead of merely keeping his perceptions alive as images in the Sentient Soul, he reflects on them and devotes himself to them; they form themselves into thoughts and judgments, into the whole content of his mind. This continued cultivation of impressions received from the outer world is the work of what we call the Intellectual Soul or Mind Soul.

A third principle is brought into being when the ego has created in the physical body the organs whereby it is enabled to go out from itself and to connect its judgments, ideas, and feelings with the external world. This principle we call the Consciousness Soul, because the ego is then able to transform its inner experiences into conscious knowledge of the outer world. When we give form to the feelings we experience, so that they enlighten us concerning the outer world, our thoughts, judgments, and feelings become knowledge of the outer world. Through the Consciousness Soul we explore the secrets of the outer world as human beings endowed with knowledge and cognition.

So does the ego work continually in the Sentient Soul, in the Intellectual or Mind Soul, and in the Consciousness Soul, releasing the forces inwardly bound up there and enabling man to advance in his evolution by enriching his capacities. The ego is the actor, the active being through whose agency man himself takes control of his evolution and progresses from life to life, remedying the defects of former lives and widening the faculties of his soul. Such is human evolution from life to life; it consists first of all in the ego's work on the soul in its threefold aspect.

We must, however, recognize clearly that in its work the ego has the character of a “two-edged sword”. Yes, this human ego is, on the one hand, the element in man's being through which alone he can be truly man. If we lacked this central point, we should be merged passively with the outer world. Our concepts and ideas have to be taken hold of in this center; more and more of them must be experienced; and our inner life must be increasingly enriched by impressions from the outer world. Man is truly man to the degree in which his ego becomes richer and more comprehensive. Hence the ego must seek to enrich itself in the course of succeeding lives; it must become a center whereby man is not simply part of the outer world but acts as a stimulating force upon it. The richer the fund of his impulses, the more he has absorbed and the more he radiates from the center of his individual self, the nearer he approaches to being truly man.

That is one aspect of the ego; and we are in duty bound to endeavor to make the ego as rich and as many-sided as we can. But the reverse side of this progress is manifest in what we call selfishness or egoism. If these words were taken as catchwords and it were said that human beings must become selfless, that of course would be bad, as any use of catchwords always is. It is indeed man's task to enrich himself inwardly, but this does not imply a selfish hardening of the ego and a shutting off of itself with its riches from the world. In that event a man would indeed become richer and richer, but he would lose his connection with the world. His enrichment would signify that the world had no more to give him, nor he the world. In the course of time he would perish, for while striving to enrich his ego he would keep it all for himself and would become isolated from the world. This caricature of development would impoverish a man's ego to an increasing extent, for selfishness lays a man inwardly to waste. So is it that the ego, as it works in the three members of the soul, acts as a two-edged sword. On the one hand it must work to become always richer, a powerful center from which much can stream forth; but on the other hand it must bring everything it absorbs back into harmony with the outer world. To the same degree that it develops its own resources, it must go out from itself and relate itself to the whole of existence. It must become simultaneously an independent being and a selfless one. Only when the ego works in these two apparently contradictory directions — when on one side it enriches itself increasingly and on the other side becomes selfless — can human evolution go forward so as to be satisfying for man and health-giving for the whole of existence. The ego has to work on each of its three soul-members in such a way that both sides of human development are kept in balance.

Now, the work of the ego in the soul leads to its own gradual awakening. Development occurs in all forms of life, and we find that the three members of the human soul are today at very different stages of evolution. The Sentient Soul, the bearer of our emotions and impulses and of all the feelings that are aroused by direct stimuli from the outer world, is the most strongly developed of the three. But at certain lower stages of evolution the content of the Sentient Soul is experienced in a dull, dim way, for the ego is not yet fully awake. When a man works inwardly on himself and his soul-life progresses, the ego becomes more and more clearly conscious of itself. But as far as the Sentient Soul is awake, the ego is hardly more than a brooding presence within it. The ego gains in clarity when man advances to a richer life in the Intellectual Soul, and achieves full clarity in the Consciousness Soul. Man then comes to be aware of himself as an individual who stands apart from his environment and is active in gaining objective knowledge of it. This is possible only when the ego is awake in the Consciousness Soul.

Thus we have the ego only dimly awake in the Sentient Soul. It is swept along by waves of pleasure and pain, joy and sorrow, and can scarcely be perceived as an entity. In the Intellectual Soul, when clearly defined ideas and judgments are developed, the ego first gains clarity, and achieves full clarity in the Consciousness Soul.

Hence we can say: Man has a duty to educate himself through his ego and so to further his own inner progress. But at the time of its awakening the ego is still given over to the waves of emotion that surge through the Sentient Soul. Is there anything in the Sentient Soul which can contribute to the education of the ego at a time when the ego is still incapable of educating itself?

We shall see how in the Intellectual Soul there is something which enables the ego to take its own  education in hand. In the Sentient Soul this is not yet possible; the ego must be guided by something which arises independently within the Sentient Soul. We will single out this one element in the Sentient Soul and consider its two-sided mission for educating the ego. This element is one to which the strongest objection may perhaps be taken: the emotion we call anger. Anger arises in the Sentient Soul when the ego is still dormant there. Or can it be said that we stand in a self-conscious relation to anyone if their behavior causes us to flare up in anger?

Let us picture the difference between two persons — two teachers, let us say. One of them has achieved the clarity which makes for enlightened inner judgments. He sees what his pupil is doing wrong but is not perturbed by it, because his Intellectual Soul is mature. With his Consciousness Soul, also, he is calmly aware of the child's error, and if necessary he can prescribe an appropriate penalty, not impelled by any emotional reaction but in accordance with ethical and pedagogical judgment. It will be otherwise with a teacher whose ego has not reached the stage that would enable him to remain calm and discerning. Not knowing what to do, he flares up in anger at the child's misdemeanor.

Is such anger always inappropriate to the event that calls it forth? No, not always. And this is something we must keep in mind. Before we are capable of judging an event in the light of the Intellectual Soul or the Consciousness Soul, the wisdom of evolution has provided for us to be overcome by emotion because of that event. Something in our Sentient Soul is activated by an event in the outer world. We are not yet capable of making the right response as an act of judgment, but we can react from the emotional center of the Sentient Soul. Of all things that the Sentient Soul experiences, let us therefore consider anger.

It points to what will come about in the future. To begin with, anger expresses a judgment of some event in the outer world; then, having learnt unconsciously through anger to react to something wrong, we advance gradually to enlightened judgments in our higher soul. So in certain respects anger is an educator. It arises in us as an inner experience before we are mature enough to form an enlightened judgment of right and wrong. This is how we should look on the anger which can flare up in a young man, before he is capable of a considered judgment, at the sight of injustice or folly which violates his ideals; and then we can properly speak of a righteous anger. No one does better at acquiring an inner capacity for sound judgment than a man who has started from a state of soul in which he could be moved to righteous anger by anything ignoble, immoral, or crazy. That is how anger has the mission of raising the ego to higher levels. On the other hand, since man is to become a free being, everything human can degenerate. Anger can degenerate into rage and serve to gratify the worst kind of egoism. This must be so, if man is to advance toward freedom. But we must not fail to realize that the very thing which can lapse into evil may, when it manifests in its true significance, have the mission of furthering the progress of man. It is because man can change good into evil that good qualities, when they are developed in the right way, can become a possession of the ego. So is anger to be understood as the harbinger of that which can raise man to calm self-possession.

But although anger is on the one hand an educator of the ego, it also serves, strangely enough, to engender selflessness. What is the ego's response when anger overcomes it at the sight of injustice or folly? Something within us speaks out against the spectacle confronting us. Our anger illustrates the fact that we are up against something in the outer world. The ego then makes its presence felt and seeks to safeguard itself against this outer event. The whole content of the ego is involved. If the sight of injustice or folly were not to kindle a noble anger in us, the events in the outer world would carry us along with them as an easy-going spectator; we would not feel the sting of the ego and we would have no concern for its development. Anger enriches the ego and summons it to confront the outer world, yet at the same time it induces selflessness. For if anger is such that it can be called noble and does not lapse into blind rage, its effect is to damp down ego-feeling and to produce something like powerlessness in the soul. If the soul is suffused with anger, its own activity becomes increasingly suppressed.

This experience of anger is wonderfully well brought out in the vernacular use of sich giften, to poison oneself, as a phrase meaning “to get angry”. This is an example of how popular imagination arrives at a truth which may often elude the learned.

Anger which eats into the soul is a poison; it damps down the ego's self-awareness and so promotes selflessness. Thus we see how anger serves to teach both independence and selflessness; that is its dual mission as an educator of humanity, before the ego is ripe to undertake its own education. If we were not enabled by anger to take an independent stand in cases where the outer world offends our inner feeling, we would not be selfless, but dependent and ego-less in the worst sense.

For the spiritual scientist, anger is also the harbinger of something quite different. Life shows us that a person who is unable to flare up with anger at injustice or folly will never develop true kindness and love. Equally, a person who educates himself through noble anger will have a heart abounding in love, and through love he will do good. Love and kindness are the obverse of noble anger. Anger that is overcome and purified will be transformed into the love that is its counterpart. A loving hand is seldom one that has never been clenched in response to injustice or folly. Anger and love are complementary.

A superficial Theosophy might say: Yes, a man must overcome his passions; he must cleanse and purify them. But overcoming something does not mean shirking or shunning it. It is a strange sort of sacrifice that is made by someone who proposes to cast off his passionate self by evading it. We cannot sacrifice something unless we have first possessed it. Anger can be overcome only by someone who has experienced it first within himself. Instead of trying to evade such emotions, we must transmute them in ourselves. By transmuting anger, we rise from the Sentient Soul, where noble  anger can flame out, to the Intellectual Soul and the Consciousness Soul, where love and the power to give blessing are born.

Transmuted anger is love in action. That is what we learn from reality. Anger in moderation has the mission of leading human beings to love; we can call it the teacher of love. And not in vain do we call the undefined power that flows from the wisdom of the world and shows itself in the righting of wrongs the “wrath of God”, in contrast to God's love. But we know that these two things belong together; without the other, neither can exist. In life they require and determine each other.

Now let us see how in art and poetry, when they are great, the primal wisdom of the world is revealed.

When we come to speak of the mission of truth, we shall see how Goethe's thoughts on this subject are clearly expressed in his Pandora, one of his finest poems, though small in scale. And in a powerful poem of universal significance, the Prometheus Bound by Aeschylus, we are brought to see, though perhaps less clearly, the role of anger as a phenomenon in world history.

Probably you know the legend on which Aeschylus based his drama. Prometheus is a descendant of the ancient race of Titans, who had succeeded the first generation of gods in the evolution of the Earth and of humanity. Ouranus and Gaia belong to the first generation of gods. Ouranus is succeeded by Kronos (Saturn). Then the Titans are overthrown by the third generation of gods, led by Zeus. Prometheus, though a descendant of the Titans, was on the side of Zeus in the battle against the Titans and so could be called a friend of Zeus, but he was only half a friend. When Zeus took over the rulership of the Earth — so the legend continues — humanity had advanced far enough to enter on a new phase, while the old faculties possessed by men in ancient times were dying out. Zeus wanted to exterminate mankind and install a new race on Earth, but Prometheus resolved to give men the means of further progress. He brought them speech and writing, knowledge of the outer world, and, finally, fire, in order that by learning to master these tools humanity might raise itself from the low level to which it had sunk.

If we look more deeply into the story, we find that everything bestowed by Prometheus on mankind is connected with the human ego, while Zeus is portrayed as a divine power which inspires and ensouls men in whom the ego has not yet come to full expression. If we look back over the evolution of the Earth, we find in the far past a humanity in which the  ego was no more than an obscurely brooding presence. It had to acquire certain definite faculties with which to educate itself. The gifts that Zeus could bestow were not adapted to furthering the progress of mankind. In respect of the astral body, and of everything in man apart from his ego, Zeus is the giver. Because Zeus was not capable of promoting the development of the ego, he resolved to wipe out mankind. All the gifts brought by Prometheus, on the other hand, enabled the ego to educate itself. Such is the deeper meaning of the legend.

Prometheus, accordingly, is the one who enables the ego to set to work on enriching and enlarging itself; and that is exactly how the gifts bestowed by Prometheus were understood in ancient  Greece.

Now we have seen that if the ego concentrates on this single aim, it finally impoverishes itself, for it will be shutting itself off from the outer world. Enriching itself is one side only of the ego's task. It has to go out and bring its inner wealth into harmony with the world around it, if it is not to be impoverished in the long run. Prometheus could bestow on men only the gifts whereby the ego could enrich itself. Thus, inevitably, he challenged the powers which act from out of the entire cosmos to subdue the ego in the right way, so that it may become selfless and thus develop its other aspect. The independence of the ego, achieved under the sting of anger on the one hand, and on the other the damping down of the ego when a man consumes his anger, as it were, and his ego is deadened — this whole process is presented in the historic pictures of the conflict between Prometheus and Zeus.

Prometheus endows the ego with faculties which enable it to become richer and richer. What Zeus has to do is to produce the same effect that anger has in the individual. Thus the wrath of Zeus falls on Prometheus and extinguishes the power of the ego in him. The legend tells us how Prometheus is punished by Zeus for the untimely stimulus he had given to the advancement of the human ego. He is chained to a rock.

The suffering thus endured by the human ego and its inner rebellion are magnificently expressed by Aeschylus in this poetic drama.

So we see the representative of the human ego subdued by the wrath of Zeus. Just as the individual human ego is checked and driven back on itself when it has to swallow its anger, so is Prometheus chained by the wrath of Zeus, meaning that his activity is reduced to its proper level. When a flood of anger sweeps through the soul of an individual, his ego, striving for self-expression, finds itself enchained; so was the Promethean ego chained to a rock.

That is the peculiar merit of this legend: it presents in powerful pictures far-reaching truths which are valid both for individuals and for humanity at large. People could see in these pictures what had to be experienced in the individual soul. Thus in Prometheus chained to the Caucasian rock we can see a representative of the human ego at a time when the ego, striving to advance from its brooding somnolence in the Sentient Soul, is restrained by its fetters from indulging in wild extravagance.

We are then told how Prometheus knows that the wrath of Zeus will be silenced when he is overthrown by the son of a mortal. He will be succeeded in his rulership by someone born of mortal man. The ego is released by the mission of anger on a lower plane, and the immortal ego, the immortal human soul, will be born from mortal man on a higher plane. Prometheus looks forward to the time when Zeus will be succeeded by Christ Jesus, and the individual ego will itself be transformed into the loving  ego when the noble anger that fettered it is transformed into love. We behold the birth from the ego enchained by anger of that other ego, whose action in the outer world will be that of love and blessing. So, too, we behold the birth of a God of love who tends and cherishes the ego; the very ego that in earlier times was fettered by the anger of Zeus, so that it should not transgress its proper bounds.

Hence we see in the continuation of this legend an external picture of human evolution. We must ourselves take hold of this myth in such a way that it gives us a living picture, universally relevant, of how the individual experiences the transformation of the ego, educated by the mission of anger, into the liberated ego imbued with love. Then we understand what the legend does and what Aeschylus made of his material. We feel the soul's life-blood pulsing through us; we feel it in the continuation of  the legend and in the dramatic form given to it by Aeschylus. So we find in this Greek drama something like a practical application of processes we can experience in our own souls. This is true of all great poems and other works of art: they spring from typical great experiences of the human soul.

We have seen today how the ego is educated through the purification of a passion. In the next lecture we shall see how the ego becomes ripe to educate itself in the Intellectual Soul by learning to grasp the mission of truth on a higher plane. We have seen also how in our considerations today the saying of Heraclitus is borne out: “You will never find the boundaries of the soul, by whatever paths you search for them, so wide and deep is the being of the soul.”

Yes, it is true that the soul's being is so far-reaching that we cannot directly sound its depths. But Spiritual Science, with the opened eye of the seer, leads into the substance of the soul, and we can progress further and further into fathoming the mysterious being that the human soul is when we contemplate it through the eyes of the spiritual scientist. On the one hand we can truly say: The soul has unfathomable depths. But if we take this saying in full earnest we can add: The boundaries of the soul are indeed so wide that we have to search for them by all possible paths, but we can hope that by extending these boundaries ourselves, we shall progress further and further in our knowledge of the soul.

This ray of hope will illumine our search for knowledge if we accept the true words of Heraclitus not with resignation but with confidence: The boundaries of the soul are so wide that you may search along every path and not reach them, so comprehensive is the being of the soul.

Let us try to grasp this comprehensive being; it will lead us on further and further toward a solution of the riddles of existence.

Source: http://wn.rsarchive.org/Lectures/Metamorph1/19091205p01.html

Why sumo is better than karate

The Yoga of Anthroposophy: the redemption of human thinking; the union of intelligence with spirituality: 'Not I, but Christ in me'

Rudolf Steiner, July 19, 1924:

[The archangel] Michael inspires human beings with his own being in order that there may appear on the Earth a spirituality consonant with human personal intelligence, in order that humans may be thinkers and at the same time truly spiritual. This and this alone is what Michael's dominion means. This is what must be wrestled for in the Anthroposophical Movement. And then those who are working today for the Anthroposophical Movement will appear again on Earth at the end of the twentieth century and will be united with the great teachers of Chartres. For according to the agreement reached in that heavenly conference at the beginning of the thirteenth century, the Aristotetilians and the Platonists were to appear together, working for the ever-growing prosperity of the Anthroposophical Movement in the twentieth century, in order that at the end of this century, with Platonists and Aristotelians in unison, Anthroposophy may reach a certain culmination in earthly civilization. If it is possible to work in this way, in the way predestined by Michael, then Europe and modern civilization will emerge from decline--but in no other way than this! The leading of civilization out of decline is bound up with an understanding of Michael.

I have now led you toward an understanding of the Michael Mystery reigning over the thinking and the spiritual striving of humankind. This means--as you can realize--that through Anthroposophy something must be introduced into the spiritual evolution of the Earth, for all kinds of demonic, Ahrimanic powers are taking possession of humanity. The Ahrimanic powers in many human bodies exulted in their confidence that it would no longer be possible for Michael to take over his rulership of the Cosmic Intelligence that had fallen down to the Earth. And this exultation was particularly strong in the middle of the nineteenth century, when Ahriman already believed: Michael will not recover his Cosmic Intelligence that made its way from the heavens to the Earth. Truly great and mighty issues are now at stake! For this reason it is not to be wondered at that those who stand in the midst of this battle have to go through many extraordinary experiences....

The whole Michael tradition must be renewed. Michael with his feet upon the dragon: it is right to contemplate this picture which portrays Michael the Warrrior, defending the Cosmic Spirit against the Ahrimanic powers under his feet. This battle, more than any other, is laid in the human heart. There, within human hearts, it is and has been waged since the last third of the nineteenth century. Decisive indeed will be what human hearts do with this Michael Impulse in the world in the course of the twentieth century. And in the course of the twentieth century, when the first century after the close of the Kali Yuga has ended, humanity will either stand at the grave of all civilization--or at the beginning of that Age when in the souls of human beings who unite intelligence with spirituality in their hearts, Michael's battle will be fought out to victory.

Source: Karmic Relationships, volume 6

Foundations of Anthroposophy. Lecture 3. World Development in the Light of Anthroposophy. In Christo Morimur

Foundations of Anthroposophy. Lecture 3 of 3.

Rudolf Steiner, Christiania, Norway, December 1, 1921:

The thoughts which I have been putting before you will show you that the acquisition of real supersensible knowledge entails above all, with the aid of the exercises already described, that the two sides of human nature which are usually inexactly designated as man's inner and outer being should be distinctly separated. Perhaps it may be pointed out that in ordinary consciousness one does not make an exact distinction between man's inner and outer being, when speaking of these. The way in which I characterized the going out of man's sentient and volitional being during sleep and the becoming conscious in supersensible knowledge outside the physical body shows us that just this supersensible knowledge enables us to separate distinctly those parts which are usually described vaguely in ordinary consciousness as man's outer and inner being.

I might say that by this separation man's inner world becomes his outer world, and what we usually consider as his outer world becomes his inner world.

What takes place in that case? During sleep, man's sentient and volitional being abandons what we have called his physical body and etheric body, or the body of formative forces, and then this sentient-volitional being looks back upon the physical body and the etheric body as if they were objects. We showed that in this retrospection the whole web of thought appears outside man's inner being. The world of thought which fills our ordinary consciousness, and which reflects the external world, does not go out with man's true inner being in falling asleep, but remains behind with the physical body, as the true forces of the etheric body. In this way we were able to grasp that during our waking state of consciousness we cannot grow conscious of that part which goes out during sleep and which remains unconscious for the ordinary consciousness. (Self-observation can easily convince us that during our ordinary waking consciousness the world of thoughts produces this waking state of consciousness).

In that part of the human being which goes out of the physical and the etheric bodies during sleep, there is a dull twilight-life, and we only learn to know this inner being of man when supersensible knowledge fills it, as it were, with light and with warmth, when we are just as conscious within this inner being as we are ordinarily conscious within our physical body. But we also learn to know why we have an unconscious life during our ordinary sleeping condition. Consciousness arises when we dive down into our physical and etheric bodies at the moment of waking up. And by diving down into the physical body, we make use of the senses which connect us with the external world. As a result, the sensory world awakes and we thus grow conscious in it.

In the same way, we dive down into our etheric or life-body — that is to say, into our world of thoughts  —and we grow conscious within our thoughts. Ordinary consciousness is therefore based upon the fact that we use the instruments of our physical body, and that we make use, so to speak, of the etheric body's web of formative forces. In ordinary life, man's true inner being, woven out of feeling and will, is not in a position to attain consciousness, because it has no organs. By doing the thought- and will-exercises of which I have spoken, we endow the soul itself with organs. This soul-element, which is at first indistinct in our ordinary consciousness, acquires plastic form, even as our physical body and our etheric body acquire plastic form in the senses and in the organs of thought. Man's real soul-spiritual being therefore obtains a plastic form.

In the same measure in which it is moulded plastically and acquires (if I may use this paradoxical expression) soul-spiritual sense-organs, the world of soul and spirit rises up around our inner being. That part of our being which ordinarily lives in a dull twilight existence and which can only perceive an environing world, namely the physical world, when it uses the physical and etheric organs of perception, thus acquires plastic form and enters into connection with a world which always surrounds us, even in our ordinary life, though we are not aware of it, a world in which we lived before descending into our physical being through birth or conception, as described the day before yesterday; a world in which we shall live again when we pass through the portal of death, for then we shall recognize it as a world which belongs to us and which is not limited by birth and death. But there is one thing which rises up before us when we enter the spiritual world. We cannot enter this world in the same abstract theoretical manner with which we can live in the physical world and in the world of thoughts or of the intellect. In the physical world and in the world of thoughts we use ideas and thoughts which, as such, leave us cold. With a little self-observation anyone can discover that when he ascends to the sphere of pure thinking, when he surrenders to the external sensory world without any special interest or a close connection with it, the external physical world, as well as the world of ideas, really leaves him cold. We must learn to know this in detail from particular examples in life. We should note, for instance, how different are the inner feelings with which we consider our home from those with which we look upon any other strange country which is indifferent to us. This will show us that in order to have a living interest for the environing world, our feeling and our will must first be drawn in through special circumstances. Feeling will indeed always dive down into the physical world when we awake, obtaining from this physical world a connection with the senses and the understanding. The fact that love or perhaps hate are kindled in us when we encounter certain people in the physical world, the fact that we feel induced to do certain things for them out of compassion, all this demands the inclusion of our feelings and of everything which constitutes our inner being, when we come across such things in the external physical world. How conscious we are of the fact that our inner life grows cold when we rise up to spheres which are generally called the spheres of pale, dry thought and of theoretical study!

The being which lives in a dull twilight state from the moment of falling asleep to the moment of waking up must, as it were, connect itself during the waking daytime condition with thoughts and with sensory experiences through an inner participation in these processes, thus giving rise to the whole wealth of interest in the external world.

And so we recognize that in life itself feeling and will must first be drawn into the sense world and into the world of thoughts. But we perceive this in the fullest meaning of the word only when through supersensible knowledge we become free from the physical and etheric bodies and have experiences outside them within our sentient-volitional being.

And hence it is evident that we must begin to speak of the world in a different way from how we speak in ordinary life, in ordinary consciousness. The dry ideas, the laws of Nature which we are accustomed to find in science and which interest us theoretically, though they leave us inwardly cold, these should be permeated with certain nuances and expressions which characterize the external world differently from the way in which we usually characterize it.

Our inner life acquires greater intensity through supersensible knowledge. We penetrate more intensively into the life of the external world. When we try to gain knowledge, we are then no longer able to submit coldly to inner ideas. No doubt one is then exposed to the reproach that the objectivity may suffer through a certain inner warmth, through the awakening of feeling and of a subjective sense. But this objection is only raised by those who are not acquainted with the circumstances.

The things perceived through supersensible knowledge make us speak differently of the supersensible objects of knowledge. These do not change, they do not become less objective, for in fact they are objective. When I look upon a wonderfully painted picture, it does not change through the fact that I look upon it with fire and enthusiasm; I should be a cold prosaic person if I were to face one of Raphael's Madonnas or one of Leonardo's paintings with a purely analytical artistic understanding, quite coldly and without any enthusiasm. It is the same when the spiritual worlds rise up in supersensible knowledge. Their content does not change through the fact that we connect ourselves with these worlds with inner feelings far stronger than those which usually connect us with the external world and its objects.

When speaking from a knowledge of the higher worlds, many things will therefore have to be said differently; the descriptions will have to be different from those which we are accustomed to hear in ordinary life. But this does not render these worlds less objective. On the contrary, one could say: The subjective element which now breaks forth from the physical and etheric bodies becomes more objective, more selfless in its whole experience. And so the first experience which we have when going out of the physical body and experiencing our inner being consciously (whereas otherwise we always experience it unconsciously) is a feeling of absolute loneliness.

In our ordinary consciousness we never have the feeling that by dwelling only within our inner self, independently of anything in the world pertaining to us, complete loneliness fills our soul, that we ourselves, with everything which now constitutes our soul-spiritual content, must rely entirely upon ourselves.

The feeling of loneliness which sometimes arises in the physical world, but only as a reflection of the real feeling, though it is painful enough for many people, becomes immeasurably intensified when we thus penetrate into the supersensible world. But we then look back upon that which reflects itself as the spiritual environment in the mirror of the physical and etheric body which we left behind. We grow aware, on the one hand, of a complete feeling of loneliness, which alone enables us to maintain our ego in this world — for we should melt away in this world of the spirit if loneliness would not give us this ego-feeling in the spiritual world in the same way in which our body, our bodily sensation, gives us our ego-feeling here on Earth. To this loneliness we owe the maintenance of the ego in the spiritual world. We then learn to know this spiritual world as our environment. But we know that we can only learn to know it through the inner soul-spiritual eye, even as we see the physical world through our physical eyes.

It is the same when the human being abandons his physical and etheric bodies by passing through the portal of death, and in this connection I shall enlarge the explanations already given yesterday. It is true that in this case the physical body is given over to the elements of the Earth and that the etheric body dissolves, as I described, in the universal cosmic ether. But what we learned to know as our physical world, through our feeling and will, the world in which we experienced ourselves through the ordinary consciousness between birth and death, this world remains to man. The physical body filled with substance and the body of formative forces permeated by etheric forces are laid aside with death, but what we experienced within them remains as a mirroring element.

From the spiritual world we look back through death, through which we have passed, into our last earthly life. Just because we have before us this last earthly life as a firm resistance which mirrors everything, just because of this, everything which surrounds us as we pass through the soul-spiritual world between death and a new birth can also reflect itself. Through these experiences we perceive everything rising up in a far more intensive life than the one which we learned to know here in the physical world. And we first perceive as a soul-spiritual being everything with which we were in some way connected through our destiny, through our karma. The people we loved stand before us as souls. In our supersensible vision we see all that we experienced together with them.

Those who acquire spiritual, supersensible knowledge already acquire imaginative vision here in the physical world, through everything which I described to you. Those who pass through the portal of death in the ordinary way acquire this faculty, though it is somewhat different from spiritual vision on Earth; they acquire it after having passed through the portal of death. From the sheaths of the physical and etheric bodies which were laid aside emerges everything with which we were connected by destiny, or otherwise, in this earthly life — it undoubtedly arises in a different way when those whom we left behind still live on the Earth, where the connection with them is more difficult, but when they follow us through death, this connection exists in the free, soul-spiritual life. Everything in our environment with which we were connected as human beings rises up before us. To supersensible knowledge, the fact that people (if I may now express myself in words of the ordinary consciousness) who belonged together here in the physical world find each other again in the soul-spiritual world, after having passed through the portal of death, is not a belief to be accepted as a vague premonition, but it is a certainty, a fact just as certain as the results of physics or chemistry. And this is in fact something which the spiritual science of Anthroposophy can add to the acquisitions of modern culture.

People have grown accustomed to a certain feeling of certainty through the gradual popularization of a scientific consciousness. They strive to gain some knowledge of the supersensible worlds, but no longer in the form of the old presentiments handed down traditionally in the religious beliefs, for they have been trained to accept that certainty which the external world can offer. In regard to that which lies beyond birth and death, the spiritual science of Anthroposophy seeks to pave the way to this same kind of certainty. It can really do this. Only those who tread the path already described, the path leading into the spiritual worlds, can carry the knowledge acquired in physics or chemistry further, out into the worlds which we enter when we pass through the portal of death.

Not everything, of course, appears to us in this way when we look back upon our physical body through supersensible knowledge outside the body. There is one thing which then appears to us very enigmatic, and this enigma can show us best of all that the spiritual science of Anthroposophy does not translate the truths which it includes in its spheres of knowledge into a prosaic, dry rationalism. It leads us to spiritual vision, or by communicating its truth it speaks of things which can be perceived through spiritual vision. But in being led to spiritual vision we do not lose full reverence toward the mysteries contained in the universe, toward everything in the universe which inspires reverence and which can now be clearly perceived, whereas otherwise they are at the most felt darkly. This enigmatic something which I mean, and which appears to us, is that we now learn to know man's relationship with the Earth, particularly his relationship with the physical mineral Earth.

I have already explained to you from many different aspects how our web of thoughts, which is connected with the physical body, remains behind, and in addition to what has been described to you, in addition to what reflects itself and leads us to a knowledge of man's eternal being, we can also recognize the nature of this mirror itself which we have before us.

One might say: Even as in the physical world we face a mirror and in this mirror the environing world appears simultaneously with our own self, so in supersensible knowledge the spiritual world appears through this mirror. But just as we can touch the material mirror with its foil and investigate its composition, so we can also investigate this mirror of the supersensible — namely, our physical body and our etheric body — when we are outside with our real soul-spiritual being.

And there one can see that during his earthly life man constantly takes in substances from the external world, in order to grow and to sustain his whole life. We certainly absorb substances from the animal and vegetable kingdoms, but all these substances which we absorb from the animal and vegetable kingdoms also contain mineral substances. Plants contain mineral substances, for the plant builds itself up from mineral substances. By taking in vegetable nourishment we therefore build up our own body out of mineral substances.

By looking back upon our physical body from outside we can now perceive the true significance of the mineral substances which we absorb. For now spiritual vision reveals something of which our ordinary consciousness has not the faintest inkling, namely the activity of thinking. We have, as you know, left behind our thinking. Our thoughts continue, as it were, to glimmer and to shine within the physical body. Thus we can now observe the effects of thoughts in the physical body from outside, as something objective. And we perceive that the effect of thoughts upon man's physical body is a dissolution of its physical substances, which fall asunder, as it were, into nothing.

I know that this apparently contradicts the law of the conservation of energy, but there is no time now to explain more fully its full harmony with this law. The nature of my subject obliges me to express myself in somewhat popular terms. But it is possible to understand that the purely mineral in man, what he bears within him as purely mineral substances, must be within him because it must be dissolved by his thoughts. For otherwise his thoughts could not exist — this is the condition for their existence — his thoughts could not exist if they did not dissolve mineral, earthly substances, a fact also revealed by the spiritual sciences of earlier times, based more on intuitive feeling. This dissolution, this destruction, of physical substances constitutes the physical instrumentality of thinking.

When our sentient-volitional part, our true inner being, lives within the physical body and within the etheric body and is filled by the activity of thinking, we now learn to recognize that this activity takes its course through the fact that physical substance is continually destroyed. We now learn to recognize how our ordinary consciousness really arises. We are not conscious because forces of growth hold sway in us, forces which develop in the rest of the organism through nutrition. For in the same measure in which the forces of growth are active within us, thinking is dulled. When we wake up, thinking must, so to speak, have a free hand to dissolve physical substances, to eliminate them from the physical body. To the spiritual science of Anthroposophy, the nervous system appears as that organ which mediates this secretion of mineral-physical substances throughout the whole body. And in this secretion of the mineral-physical develops just that thought-activity which we ordinarily carry with us through the world.

You therefore see that the spiritual science of Anthroposophy not only enables us to recognize the eternal in man, but also to know of the way in which this eternal works within the physical body; that, for instance, thought can only exist through the fact that man continually develops within himself the mineral substances, that is, something dead.

And so we can say: If we learn to know man from this aspect, we also learn to know death from another aspect. Ordinarily, death confronts us as the end of life, as a moment in life, as an experience in itself. But when we throw light upon man's physical and etheric body in this way, we learn to know the gradual course of death, or the separation of physical-mineral substance — for death in fact is nothing but the complete liberator of man's mineral-physical substance — we learn to know the continuous secretion of a dead, corpse-like element within us.

We recognize that from birth onwards we are really always dying, and only when with the whole body we accomplish that which we ordinarily accomplish through the nervous system in a small part of the body, only then do we die.

We therefore learn to contemplate the moment of death by seeing it on a small scale in the activity of thinking in the human organism. And throughout the whole time that we pass through after death, we can only look back upon our physical body because the following fact exists: Whenever a thought lights up within you during your ordinary life, this is always accompanied by the fact that physical matter is secreted in the physical body, in the same way in which, for instance, physical substance separates from a precipitated salt-solution. This lighting up of thought you owe, as it were, to this opaqueness, to this separating off of physical mineral substances. Inasmuch as you abandon the physical body, there is summed up in a comparatively brief space of time what lives in the continual stream of your thoughts. You confront the fact that in death you see lighting up as if all at once that which slowly glimmered and shone throughout your whole earthly life, from birth to death.

And through this powerful impression, in which the life of thoughts illuminates the soul like a mighty flash of lightning, man acquires the memory of his physical lives on Earth. The physical body may be cast off, the etheric body may dissolve completely in the universal ether, but through the fact that we obtain in one experience this powerful thought-impression (to mathematicians I might say: this thought-integral in comparison with thought-differentials, from birth to death), we always have before us, throughout the time after death, as a mirroring element, our physical life on Earth, even though we have laid aside our physical and etheric parts. And this mirroring element reveals everything which we experience when the human beings with whom we were connected by destiny in love or in hate gradually come up, when the spiritual beings who live in the spiritual world and do not descend to the Earth, whose company we also now share, rise up before us.

The spiritual investigator may state this with a calm conscience, for he knows that he does not speak on the foundation of illusionary pictures; he knows instead that to supersensible vision, when supersensible vision arises through the organ of the physical and etheric bodies which are now outside, these things are just as real, can be seen just as really as physical colors are ordinarily perceived through physical eyes, or physical sounds through physical ears.

This is how the evolution of humanity forms part of the evolution of the world. If we study the development of the world — for instance, the mineral life on Earth — we understand why there should be mineral, earthly laws. They exist so that they might also exist within us, and thinking is therefore bound up with the Earth. But in perceiving how the beings who have bound their thinking with the Earth emerge from that which produces their thought, we also learn to recognize how man in his true being lifts himself above the merely earthly. This is what connects the development of the world with the development of humanity, and unites them.

We learn to know the human being and at the same time we learn to know the universe. If we learn to know man's physical body and its mineralization through thinking, we also learn to know through man's physical body the lifeless mineralized earth. This created a foundation for a knowledge of the evolution of the world from its spiritual aspect also.

When we thus learn to know man's inner being, we can consider the development of the world in the light of the ordinary earthly experiences through which we have passed since our birth.

If you draw out of your memory-store an experience which you had ten years ago, a past event which you have gone through rises up before your soul as an image. You know exactly from the circumstances of life that it rises up as a picture. Yet this picture conveys a knowledge of something which really existed ten years ago.

How does this arise? Through the fact that in your organism certain processes remained behind which now summon up the picture. Certain processes have remained behind in your organism, and these summon up in you the picture enabling you to reconstruct what you experienced ten years ago. But supersensible knowledge leads us deeper into man's inner nature. We can perceive, for instance, that the physical body becomes mineralized during the thinking process; we perceive this in the same way in which we learn to know some past experience of our earthly life through the traces which it left behind within us.

In the same way, the development of the Earth can be understood from the development of man: through the activity of the mineral in man we learn to know the task of the mineral kingdom within the development of the Earth. And if, as already set forth, we learn similarly to know (I can only mention this, for a detailed description would lead us too far) how the vegetable kingdom is connected with man, and how the animal kingdom is connected with him (for this too can be recognized), then the development of the world can be grasped by setting out from the human being.

And within the development of the world we can then see something which is again of the same importance to those who are interested in modern civilization as are the facts which I explained in connection with a knowledge of the human being, of the eternal inner kernel of man.

We know that modern civilization has succeeded, at least up to a certain point, in so regarding man's relationship to the development of the world as to attach him to the evolution of the animals — even though the corresponding theories, or the hypotheses, as some people say, still contain much that is unclear, requiring completion and modification. We follow the development of the simplest organic beings up to the higher animals, and if we continue this line of observation we come indeed to the point of placing man at the summit of animal development. One person does it in this way, and the other in that way, one more idealistically, and the other more materialistically in accordance with Darwin's theory of evolutionary descent, but methodically, it can hardly be denied that if we wish to study man's physical nature according to natural-scientific methods, we must rank him with the animal kingdom — as has been done for some time.

We must investigate how his head has changed in comparison with the heads of the different animal species; we must investigate his limbs, etc., and we thus obtain what is known as comparative anatomy, comparative morphology, comparative physiology, and we then also form concepts as to how man's physical form has gradually developed out of lower beings in the course of the world's evolution. But in so doing we always remain in the physical sphere. On the one hand people take it amiss today if the anthroposophical spiritual investigator speaks of the spiritual world as I have taken upon myself to do in this lecture; from many sides this is viewed as pure fantasy, and although many people believe that it is well-meant, they nevertheless look upon it as something visionary and fanciful.

Those who become acquainted to some extent with what I have described, those who at least try to understand it, will see that the preparations and preliminary conditions for it are just as serious as, for instance, the preparations for the study of mathematics, so that it is out of the question to speak of sailing into some sort of fanciful domain. But just as on the one hand people take it amiss if one describes the spiritual world as a real visible world, so they take it amiss on the other hand if in regard to man's physical development one fully accepts those who follow man's development Darwinistically, with a natural-scientific discipline, along the animal line of descent, as far as man. No speculations should enter the observations made in the physical sphere and all sorts of things sought for there, as is done for instance, today in Neo-vitalism. This is full of speculations; the old vitalism was also full of speculative elements. But whenever we consider the physical world, we must keep to the physical facts.

For this reason, the anthroposophical spiritual investigator who on the one hand ventures to speak in a certain way of the conditions after death and before birth, as I have done, does not consider it as a reproach (i.e. he is not affected by it) when people tell him that his description of the physical world is completely that of a modern natural scientist. He does not bring any dreams into the sphere which constitutes the physical world. Even though people may call him a materialist when he describes the physical world, this reproach does not touch him, because he strictly separates the spiritual world, which can only be observed with the aid of a spiritual method, from the physical-sensory world, which has to be observed with the orderly disciplined methods of modern natural science.

A serious spiritual-scientific investigator must therefore feel particularly hurt and pained at reproaches made to him with regard to certain followers of spiritual science who sometimes rebuke natural science out of a certain pride in their spiritual-scientific knowledge and out of their undoubtedly shallow knowledge of natural science. They think that they have the right to speak negatively of science and of scientific achievements, but the spiritual investigator can only feel deeply hurt at their amateurish, dilettantish behavior. This is however not in keeping with spiritual science. The spiritual science of Anthroposophy is characterized by the fact that it deals just as strictly and scientifically with the external physical world as with the spiritual world, and vice versa.

With this preliminary condition, the anthroposophical spiritual investigator stands entirely upon the ground of strictest natural-scientific observation in regard to the study of the world's development, but at the same time he turns his gaze towards the soul-spiritual world. And even as he knows that not only a physical process is connected with man's individual embryonic origin in the physical world, but that a soul-spiritual element unites with the human embryo, with the human germ, so he also knows that in the whole development of the world — though to the physical body it appears as a tapestry of sensory objects, and though it manifests itself to the web of thoughts, i.e. to the etheric body, in laws of Nature — he also knows that the physical world is permeated and guided in its whole development by spiritual forces, under the sway of spiritual beings, that can be known through the methods i have described.

The anthroposophical investigator therefore knows that when he contemplates the external physical world in the sense of genuine science, he comes to the right boundary, where he may then begin with his spiritual investigation.

If we have conscientiously traced evolutionary development through the animal kingdom up to man, as Darwin or other Darwinians or Haeckel did, and if we have gone into its scientific justification, we can then continue this in a spiritual-scientific direction, after having reached the boundary to which we are led by natural science.

We now discover that contemplation of the form into which we penetrate through supersensible knowledge shows us the whole significance of forms, as they appear in the kingdom of man on the one hand, and in the animal-kingdom on the other; we discover the whole significance of these forms.

Equipped with the knowledge supplied by supersensible research, we see how the animal (this is at least the case with most animals, and exceptions can be easily explained) stands upon the ground with its four limbs, how its spine is horizontal, parallel with the surface of the Earth, and how in regard to the spine, the head develops in an entirely different position from that of man. We learn to know the animal's whole form, as it were, from within, as a complex of forces, and also in relationship with the whole universe. And we thus learn to make a comparison: we perceive the transformation, the metamorphosis, in the human form, in the human being whom we see standing upon his two legs, at right angles, so to speak, with the animal's spine, with his own spine set vertically to the surface of the Earth and his head developing in accordance with this position of the spine.

By penetrating into the inner art of Nature's creative process, we learn to distinguish the human form from the animal form; we recognize this by entering into the artistic creative process of the cosmos. And we penetrate into the development of the world by rising from otherwise abstract constructive thoughts to thoughts which are inwardly filled with life, which form themselves artistically in the spirit.

The important thing to be borne in mind is that when it seeks to know the development of the world, anthroposophical spiritual research changes from the abstract understanding ordinarily described — and justly so — as dry, prosaic, systematic thought, or combining thought, into more concrete, real thought. Not for the higher spiritual world, in which concepts must penetrate by the methods described, but for the physical world, the forms in world-development should first be grasped through a kind of artistic comprehension, which in addition develops upon the foundation of supersensible knowledge.

By thus indicating how science should change into art, we must of course encounter the objection raised by those who are accustomed to think in accordance with modern ideas: “But science must not become an art!” Now this can always be said, as a human requirement. People can say: Now I forbid the logic of the universe to become an art, for we only learn to know reality by linking up thought with thought and by thus approaching reality. Yes, if the world were as people imagine it to be, one could refuse to ascend to art, to an artistic comprehension of forms; but if the world is formed in such a way that it can only be comprehended through an artistic comprehension, it is necessary to advance to such an artistic comprehension. This is how matters stand. That is why those people who were earnestly seeking to grasp the organic in the world-development really came to an inner development of the thinking ordinarily looked upon as scientific thinking: they came to an artistic comprehension of the world. And as soon as we observe with an artistic-intuitive eye the development of the world, beginning with the point where the ordinary Darwinistic theory comes to a standstill, we perceive that man, grasped as a whole, cannot simply be looked upon by saying that once there were lower animals in the world, from which higher animals developed, that then still higher animals developed out of these, and so forth, until finally man arose.

If we study embryology in an unprejudiced way, it really contradicts this conception. Although modern scientists set up the fundamental law of biogenetics and compare embryology with phylogeny, they do not interpret rightly what appears outwardly even in human embryology, because they do not rise to this artistic comprehension of the world's development. If we observe in a human embryo how the limbs develop out of organs which at first have a stunted aspect, how everything is at first actually head, we already obtain the first elements of what is revealed by the artistic comprehension of the human form as I meant it. It is not possible to range the whole human being with the animals. One cannot say: The human being, such as he stands before us today, is a descendant of the whole animal species. No, this is not the case. Just those who penetrate with genuine scientific conscientiousness into scientific Darwinism and its modern description of the development of the world will discover that through a higher understanding it is simply impossible to place man at the end, or at the summit, of the animal-chain of development; they must instead study the human head as such, the head of the human being. This human head alone descends from the whole animal kingdom. Though it may sound strange and paradoxical, the part which is generally considered as man's most perfect part is a transformation from the animal kingdom.

Let us approach the human head with this idea and let us study it carefully. Observe with a certain morphological-artistic sense how the lower maxillary bones are transformed limbs, how also the upper maxillary bones are transformed limbs, how everything in the head is an enhanced development of the animal form; you will then recognize in the human head that upon a higher stage it reveals everything which has been developed in the animal under so many different forms. You will then also understand why it is so.

When you observe the animal you can see that its head hangs upon one extremity of the spine and that in the typical animal it is entirely subjected to the law of gravity. Observe instead the human head, observe how the human being stands within the cosmos. The human head is set upon a spine which has a vertical direction. It rests upon the remaining body in such a way that the rest of man protects the head, as it were, against being subjected to the force of gravity alone. The human head is really something which rests upon the remaining organism with comparative independence. And we come to understand that through the fact that the human head is carried by the remaining body, it really travels along like a person using a coach; for it is the rest of the body which carries the human head through the world. The human head has its transformed limbs which have become shrivelled, as it were, and it is set upon the rest of the organism. This remaining organism is related to the human head in the same way in which the whole Earth with its force of gravity is related to the animal. In regard to the head, the human being is “membered” into his whole remaining body in the same way in which the whole animal is “membered” into the Earth.

We now begin to understand the human being through the development of the world. And if we proceed in this knowledge of the human form with an artistic sense and understanding, we finally comprehend how the human head is the continuation of the animal series and how the remaining body of man developed later, out of the Earth, and was attached to the human head. Only in this way we gradually learn to understand man's development.

If we go back into earlier times of the past, we can only transfer into these primordial epochs that part of man which lies at the foundation of his present head-development. We must not seek the development of his limbs or of his thorax in those early ages, for these developed later. But if we observe the development of the world by setting out, as I described, from the human being, if we observe it in the same way in which we look upon some past experience through memory, we find that the human being had already begun his development in the world at a time when our higher animals, for instance, did not as yet exist. There were however other animal forms present at that time from which the human head has developed, but the higher animals of today were not in existence.

We can therefore say: (let us now take a later epoch of the Earth) In the further course of his development, man developed his head out of earlier animal-beings through the fact that his spiritual essence animated him. That is why he could bring his head to a higher stage of development. He then added his limbs, which developed out of the regular forces of the Earth. The animals which followed could only develop to the extent to which man had developed with the exclusion of his head. They began their development later, so that they have not come as far as the human development of the head; they remain connected with the Earth, while the human being separates himself from it.

This proves that it has a real meaning to say: Man is organized into the development of the universe in such a way that while he is connected with the animal kingdom, he rises above it through his spiritual development. The animals which followed man in their development could only develop as much as man had developed in his limbs and thorax; the head remained stunted, because a longer time of development should have preceded it, such as that of man, in order that the real head might develop.

Through an artistic contemplation of the forms in the world's development, the conscientiously accepted Darwinistic theory is transformed, insofar as it is scientifically justified today. And we recognize that in the development of the world the human being has behind him a longer time of development than the animals — that the animals develop as their chief form that part which man merely adds to his head. In this way man reaches the point of lifting one part of his being out of the force of gravity, whereas the animals are entirely subjected to it. Everything which constituted our head, with its sense-organs, is raised above the force of gravity, so that it does not turn toward heavy ponderable matter, but toward the ether, which fills the sensory world. This is the case above all with the senses; we should see this, if we were to study them more closely. In this way, for instance, the human organ of hearing depends upon an etheric structure, not only upon the air structure.

Through all this, the human being forms part not only of the material world, of the ponderable physical world, but he forms part of the etheric outer world. Through the etheric world he perceives, for instance, what the light conjures up before him in the world of colors, etc. Even through his external form he rises above heavy matter, up to the free ether, and for this reason we see the development of the world in a different way when we ascend from natural science to spiritual science.

But when we rise up to an artistic conception we also perceive the activity of the soul-spiritual in man, and we must rise up to such a conception if we wish to understand the human being. We should, for instance, be able to say: In regard to his soul-spiritual, sentient-volitional being, we must speak of loneliness and of a life in common with others, as if these were theoretical concepts, as I described today; we must rise up to the moral world, and finally we come to the religious world. These worlds are interwoven and form a whole.

If we study the human being in accordance with a natural-scientific mentality and in the sense of modern civilization, we find on the one hand the rigid scientific necessity of Nature into which the human being is also inserted, and on the other hand we find that man can only be conscious of his dignity and can only say "I am truly man" if he can feel within him the moral-religious impulses. But if we honestly stand upon the foundation of natural science, we have pure hypotheses as to the beginning and the end of the Earth, hypotheses which speak of the Kant-Laplace nebula for the beginning of the Earth and of a heat-death for the end of the Earth.

If in the face of the natural-scientific demands we now consider, in the sense of modern civilization, the moral-religious world which reveals itself intuitively (I have shown this in my Philosophy of Spiritual Activity), if we consider this world we must say: We really delude ourselves, we conjure up before us a fog. Is it possible to believe that when the Earth passes through the death by heat that there should still exist anything else in the sense of natural science than the death too of all ideals?

At this point spiritual science, or Anthroposophy, steps in, and shows that the soul-spiritual is a reality, that it is working upon the physical and that it has placed man in the human form, into the evolution of the world. It shows that we should look back upon animal-beings which are entirely different from the present animals, that it is possible to adhere to the methods of modern science, but that other results are obtained. Anthroposophy thus inserts the moral element into the science of religion, and Anthroposophy thus becomes moral-religious knowledge.

Now we no longer merely look toward the Kant-Laplace nebula, but we look at the same time to an original spiritual element, out of which the soul-spiritual world described in Anthroposophy has just as much developed as the physical world has developed out of a physical-earthly origin. And we also look toward the end of the Earth, and since the laws of entropy are fully justified, we can show that the Earth will end through a kind of death by heat. But we look toward the end just as from the anthroposophical standpoint we can view the end of the single human being: his corpse is handed over to the elements, the human being himself passes over into a spiritual world. This is how we envisage the end of the Earth. The scientific results do not disturb us, for we know that everything of a soul-spiritual nature which men have developed will pass through the Earth's portal of death when the Earth no longer exists; it will pass over into a new world-development, even as the human being passes over into a new world-development when he passes through death.

By surveying the development of the Earth in this way, we perceive in the middle of its development the event of Golgotha. We see how this event of Golgotha is placed in the middle of the Earth's development, because formerly there only existed forces which would have led man to a kind of paralysis of his forces. We really learn to recognize (I can only allude to this at the end of my lecture) that in the same way in which through the vegetable and animal fertilization a special element enters the fertilized organism, so the Mystery of Golgotha brought something into the evolution of the world from spiritual worlds outside the Earth, and this continues to live, it accompanies the souls until, at the end of the Earth, they pass on to new metamorphoses of earthly life. I should have to describe whole volumes were I to show the path leading in a strictly conscientious scientific way from what I have described to you today in connection with the evolution of humanity and of the universe, to the mystery of Golgotha, to the appearance of the Christ being within earthly existence.

But through a spiritual-scientific deepening, many passages in the Gospels will appear in an entirely new light, in a different way from what has hitherto been possible for Western consciousness. Let us consider only the following fact: If we take our stand fully upon a natural-scientific foundation, we must envisage the physical end of the Earth. And those who continue to stand upon this scientific foundation will also find that finally the starry world surrounding the Earth will fall away; they will look upon a future in which this Earth below will no longer exist, and the stars above will no longer exist. But spiritual science gives us the certainty that just as an eternal being goes out of the physical and etheric body every evening and returns into them every morning, so an eternal being will continue to live on when its individual body falls away. When the whole Earth falls away from all the human soul-spiritual beings, this eternal part will continue to live and it will pass over to new planetary phases of world evolution.

Now Christ's words in the Gospels resound to us in a new and wonderful way: Heaven and earth shall pass away, but My words shall not pass away, and connected with these words are those of St. Paul: Not I, but Christ in me. If a Christian really grasps these words, if one who really understands Christianity inwardly and who says “Not I, but Christ in me” understands Christ's words: “Heaven and earth shall pass away, but My words shall not pass away” — that is, what lives within my everlasting Being shall not pass away — these words will shine forth from the Gospel in a remarkable way, with a magic that calls forth reverence, but if one is really honest they cannot be directly understood without further effort.

If we approach such words, and others, with the aid of spiritual science and in the anthroposophical sense, if we approach many other sayings which come to us out of the spiritual darkness of the world-development, of the development of the Earth and of humanity, a light will ray on to them. Indeed, it is as if light were to fall upon such words as “Heaven and earth shall pass away, but My words shall not pass away” — light falls upon them, if we hear them resounding from that region where the Mystery of Golgotha took place, that event through which the whole development of the Earth first acquires its true meaning.

Thus we see that spiritual science in the sense of Anthroposophy strives above all after a conscientious observation of the strict methods of the physical world, but at the same time it seeks to continue these strict scientific methods into regions where our true eternal being shines out toward us, regions where also the spiritual being of the world-development rays out its light toward us, a light in which the world-development itself, with its spiritual forces and beings, appears in its spiritual-divine character.

At the conclusion of my lecture let me express the following fact: Spiritual-scientific Anthroposophy can fully understand that modern humanity, particularly conscientious, scientifically minded men, have grown accustomed to consider as real and certain the results of causal natural-scientific knowledge, the results of external sense-observation, intellectual combinations of these sensory observations and experiments. And by acquiring this certainty, they acquired a certain feeling in general toward that which can be “certain.” Up to now no attempt has been made to study supersensible things in the same way in which physical things are studied. This certainty could therefore not be carried into supersensible regions. Today people still believe that they must halt with a mere faith at the threshold of the supersensible worlds, that feelings full of reverence suffice, because otherwise they would lose the mystery, and the supersensible world would be rationalized. But spiritual science does not seek to rationalize the mystery, to dispel the reverent feeling which one has toward the mystery: it leads man to these mysteries through sight. Anthroposophy leaves the mystery its mystery-character, but it sets it into the evolution of the world in the same way in which sensory things exist in the sphere of world-evolution.

And it must be true that men also need certainty for the spheres transcending mere Nature. To the extent in which they will feel that through spiritual science in the sense of Anthroposophy they do not hear some vague amateurish and indistinct talk about the spiritual worlds, but something which is filled by the same spirit which comes to expression in modern science, to this same extent humanity will also feel that the certainty which it acquired, the certainty which it is accustomed to have through the physical world, can also be led over into the spiritual worlds. People will feel: If certainty exists only in regard to the physical world, of what use is this certainty, since the physical world passes away? Man needs an eternal element, for he himself wants to be rooted in an eternal element. He cannot admit that this certainty should only be valid for the transient, perishable world. Certainty, the certainty of knowledge, must also be gained in regard to the imperishable world.

This is the aim pursued in greatest modesty (those who follow the spiritual science of Anthroposophy know this) by Anthroposophy. Its aim is that through his natural certainty man should not lose his knowledge of the imperishable; through his certainty in regard to perishable things he should not lose the certainty in regard to imperishable things. Certainty in regard to the imperishable — that is to say, certainty in regard to the riddle of birth and death, the riddle of immortality, the riddle of the spiritual world-evolutions — this is what Anthroposophy seeks to bring into our civilization.

Anthroposophy believes that this can be its contribution to modern civilization. For in the same measure in which people courageously recognize that certainty must be gained also in regard to imperishable things, and not only in regard to perishable things, in the same measure they will grow accustomed to look upon Anthroposophy no longer as something fantastic and as an idle individual hobby, but as something which must enter our whole spiritual culture, like all the other branches of science, and thereby our civilization in general.

Source: http://wn.rsarchive.org/Lectures/Dates/19211201p02.html 

Whenever you see evil

"Whenever you see evil you should look into your own soul and ask yourself, Why am I not yet able to recognize the good in this evil that confronts me?" — Rudolf Steiner

The secret of progress for the future of humankind

The Himalayan Institute, Honesdale, Pennsylvania

Rudolf Steiner:  ""This is the secret of progress for the future of humankind: to work out of communities. . . . As little as an eye is still an eye if it is torn out of one's head, so little is a human soul a human soul if it is separated from community. You will see that we educate our talents best if we live in sisterly and brotherly community, that we live most intensely if we are rooted in the totality. Of course, we have to wait till that which forms roots in the totality ripens to fruit in quiet inwardness. We may not lose ourselves into the outside world nor into ourselves, because it is true in the highest spiritual sense what the poet said: that one has to be quiet in oneself if one's faculties are to appear, but those faculties are rooted in the world. We are only able to strengthen them and to improve ourselves if we live in community, because it is true in the sense of genuine mutual help that working in a sisterly and brotherly way makes us strongest in the fight for survival, and we will find most of our powers in the stillness of our hearts if we develop our total personality, our total individuality, in community with our human sisters and brothers. It is true that a talent is formed in quietude. It is also true that in the stream of the world, character is formed — and with it the whole of one's being and the totality of humanity."




Related post:

http://martyrion.blogspot.com/2015/07/rejoice-34-years-at-himalayan-institute.html

Essential hygiene for mental health

The next time — and every time — you find that Hillary Clinton has entered your conscious mind, replace her with Janis Joplin.