Site Map: MAIN / A Reader's Journal, Vol. 2 Webpage Printer Ready
A READER'S JOURNAL
The Connection between the Living and the Dead, GA#168
8 Lectures in Germany and Switzerland During 1916
by
Rudolf Steiner
Introduction by Christopher Bamford
Translated by Aria Jackson
ARJ2 Chapter: Spiritual Science
Published by SteinerBooks/MA in 2017
A Book Review by Bobby Matherne ©2017
Like Us? Subscribe to Receive a Monthly Email
Reminder of New Reviews & New DIGESTWORLD Issues — CLICK
In Christopher Bamford's Introduction one can find gems of insight and wisdom acting like a trailer for an upcoming blockbuster movie, a movie which will feature each of us in our time between death and a new birth. Bamford illustrates a special process happening then in which we will each receive our I-consciousness, our own individuality. He points to an earlier knowledge of this process in the Middle Ages, and calls it "the triumph of spiritual existence over bodily existence."
[page xvii, Introduction] (Perhaps something of this kind was alluded to in the early medieval practice of speculum mortis, the mirror of death: that in the mirror of their own death every person would discover the secret of their own individuality.)
Steiner will give more details of this process later: how our death is a mirror image of our birth. We receive our I upon birth and look out into the world of physical reality around us. Upon death, as the Earth receives the warmth of our body, we look inward upon the event of our death and observe the magnificent birth of our I in the spiritual world.
The so-called dead are alive in the spirit world and separated from us by a thin veneer of consciousness, but nothing prevents them from perceiving our thoughts of them. If you are an art lover, you know the feeling that looking upon a great masterpiece of art causes to arise in you. Bamford points out that our loved ones experience our love for them as we would experience a great work of art.
[page xviii, Introduction] Indeed, our love-filled thoughts are to them what art is for us on earth: they are something additional that is at once superfluous and uplifting, delighting, warming. In fact, for the dead our thoughts are more powerful than art is for us, for they cognize them with feeling and will, not thinking — as we, too, must learn to cognize with feeling and will.
Think of what this means! Oops, that was a slip. Only art critics think of an artwork! Thinking is a shallow image of the deeper processes of feeling and will, and it is these processes which our loved ones receive when they experience our love for them.
Our I and astral body on Earth leave our physical and etheric bodies at night when we sleep. The I is the highest of the four human components and is closely connected to the astral body. After death an inversion occurs which leaves the I (still immersed in the astral body) as the lowest of the four human components in the spiritual world, upon which the higher spiritual bodies of spirit self, life spirit, and spirit human exist. Note that these three spiritual bodies are the ones we spend our earthly lifetime working on: refining our astral body into the spirit self, our etheric body into the life spirit, and our physical body into the spirit human. Although all three are worked on at the same time, each will be completed in this order: spirit self, life spirit, and spirit human. (In the ancient traditions, these are called: manas, buddhi, and atma.) The spirit self will be fully manifested during Jupiter, life spirit during Venus, and spirit human during Vulcan Condition of Consciousness.(1)
During our period between death and a new birth, our I is led by these three higher spiritual components of our humanness that we will manifest completely only in the future ages of Jupiter, Venus, and Vulcan. Bamford explains this further below:
[page xix, Introduction] At the same time, just as when we incarnate we envelope ourselves in earthly elements, so in excarnating after death we envelope ourselves in those higher spiritual elements into which our present nature will metamorphose in the future course of evolution (as described in Theosophy): first with the "spirit self," which allows us to relive our last earthly life in reverse; then with the "life spirit," which enables rhythmic movement in the spiritual space; and finally with the "spirit human." Thus, whereas on earth, the I stands "above" the physical, etheric, and astral bodies, after death the I, enveloped in the astral, stands "below" the spirit self, life spirit, and spirit human, which takes over to lead the I when the astral body departs.
There are no innocent victims when some violent act occurs. I have come to understand this as a reality in life, a reality that the majority of humans would disagree with mostly because of their shallow understanding of the process of karma. Large scale disasters, such as hurricanes, are attracted to an area by some need in the collective psyches of the residents(2). If there are no innocent victims, then there are no such things as accidents either.
[page xxi, xxii, Introduction] Karmically — as Steiner stresses, there are no "accidents" — the necessity lying behind such events is related to previous (and future) incarnations. In Steiner's words (page 100):
We will always find that in the past this person has experienced through the lives between death and rebirth and through various circumstances in repeated earth-lives up until the unfortunate event that the I-consciousness developed for the purely spiritual world needed strengthening, invigorating. And this invigoration occurred by the person's physical life having been ended, not from within, but from without.
Thus the needle of karma weaves its way through the threads of our lives.
Each event in our lives brings us together with someone we had a relationship with in a previous lifetime and the needle of karma has woven us together into one event. "What goes around, comes around" is a meaningless expression unless we understand its truth lies in the needle of karma weaving two or more lifetimes together.
Do we need the ability to see into the spiritual world, view previous lifetimes perhaps, in order to perceive karmic relationships with others in this lifetime? No, whenever you meet someone and feel the slightest attraction to the person, you are likely perceiving a karmic connection. We are so accustomed to viewing reality through our five senses, we discount the existence of other senses in us and the existence of reality that is imperceptible to our five senses.
[page 2,3] Contemporary humanity is used to looking at the environment in a purely material way, and therefore forms ideas from this purely material view. Thus it is difficult, above all, for us to penetrate the spiritual world, even with our imagination. Many believe that an understanding of the spiritual world cannot be gained if one cannot see into it. They believe this only because they have made their thoughts inflexible and desolate as a result of becoming too accustomed to thinking only of the physical world.
We do not remember the experience of being born into this world, but have the possibility of remembering the experience of our death. The I-consciousness which we develop some time after acquiring a physical body upon birth, appears to us again after we have laid aside our physical body upon death.
[page 5] What remains as a result, as a consequence, of the experience of the departure of the physical body from our total being?
Were we not to have the experience of consciously participating in the laying aside of our physical body as we cross the threshold of death, we would never develop an I-consciousness after death! I-consciousness after death is stimulated by our experience of the departure of the physical body. It has great meaning for the dead: I see my physical body going away from me. I perceive the feeling growing within myself from this event that I am an I. We could also state this paradox in another way. If we could not experience our death from the other side, we would not be able to have I-consciousness after death. Just as the human soul comes into being at birth, or even at conception, and adapts gradually to using a physical body and thus achieves I-consciousness within the body, so does the human being achieve I-consciousness after death from the other side of existence by experiencing the falling away of the physical body from our total being.The experience of our death, which many tremble over, when experienced from the other side in the spiritual world, is a beautiful experience.
[page 5] But, although we cannot witness our birth into physical life, if we become fully conscious after death we will always have the event of our death immediately before us. The event of our death is not frightening in any way, but is rather the greatest, most splendid, most beautiful experience that our soul can have. Death then shows us continuously the great fact that our consciousness, our self-awareness in the spiritual world, originates from death; that death is the stimulator of this self-awareness in the spiritual world.
We need the spiritual world to create art. Without the inputs from the spiritual world, what we call art would be bland imitations of the physical world around us. In every piece of art, one can spot aspects of something not observable in the material world. If we were to forget about our loved ones after they died, we would be relegating them to as bleak an existence as we would have if art did not exist in our world. When we think of our departed relatives and friends, we bring beauty into their existence in the spiritual world.
[page 14, 15] It is a very special realm for the dead, looking into the thoughts of those who love them and stayed behind. It is a special world for them. If one could experience the world here only as what comes into being physically in the mineral, plant, animal, and human kingdoms, then there would be no art. Art is created in addition to, beyond, what we actually need physically. Those who understand at all the evolution of humanity as being spiritual know that art cannot be absent from the world, in spite of the fact that even if there were no art, nature would be just as complete as it is now. If necessary, the dead would have to live in the way that incarnated human beings would live in a world of nature, bleak, dead, and bare without art. The dead would have to live in this way if they were forgotten immediately after their death by their loved ones. What is seen in the thoughts left behind in the souls of those who love the dead is certainly added to the world that the dead need directly, but it also elevates, improves, the existence of the dead. We can compare this, in a sense, to art in the physical world; but these thoughts are uplifting, an improvement, in a far superior way for the dead than the improvement in the physical world for us through art.
Materialistic thinkers abound in our world today and revel in making fun of people of earlier times, calling their writings and artworks fantastic and foolish. Steiner realized this and did his best to point out the reality which early people lived in often is substantiated by the observations of spiritual science today.
[page 16] Materialists are firmly rooted in the physical world when they say that those who do not think as they do are fools. There is no greater inner intolerance than that of materialistically-minded people. Such people basically always think that in earlier times people believed that all kinds of spiritual beings were present, that they did hardly anything in life without conjecturing or even seeing spirits everywhere. But the materialist claims that all that was meaningless fantasy, and that finally humanity has come far enough to have abandoned this childishness. And yet it is possible for people to notice at every turn how nonsensical such an idea actually is.
The idea that Lucifer could be portrayed by an early artist as a snake with a human head would be laughed at by materialists today. Laughed at by materialists who do not understand that humans today carry Luciferian impulses in them today which sit in our head and into the spinal cord which leads down from our head. Steiner directs skeptics to view a painting by Meister Bertram which portrays Lucifer as a snake with a human head(3) offering an apple from the tree to Adam.
Materialists today are like horses with blinders over their eyes to keep them from being spooked by the shadows of the city streets they walk through. But they have only to observe the Bertram painting to be enlightened to the existence of spiritual sight of artists during the Middle Ages.
[page 18] Whoever goes to the art gallery and looks at this painting of Paradise by Meister Bertram has fully valid proof, brought to the outer physical plane, that it really has not been so long ago that people could see into the spiritual world with atavistic clairvoyance and knew its secrets in a much different way than we know them in the present. Just think how blindly people move through the world today; if only they wanted to, they could see for themselves externally on the physical plane that evolution is present in humanity.
When we have expanded our understanding of what it means to be a human being to include the time we live in the spiritual world between death and a new birth, an amazing thing can happen. We can come to see that we live in the middle of eternity at every moment of our lives! Eternity is not some unlimited stretch of time in front of us, but it exists in the now! Spiritual science offers a realistic view of the world in contrast to the dust-to-dust view of materialistic science.
[page 22, 23] What boundless enrichment we experience through what spiritual science can give us. The world is expanded little by little because to the physical truth of the evolution of humanity is added spiritual truth. In this materialistic age, we are cut off more and more from the world in which human beings exist between death and rebirth. Through spiritual science we must again live together with the whole human being, even when the human being doesn't have a physical body. Our materialistic world offers us nothing of this.
We have an expression, "Only the good die young," which has appeared in various pop songs, mostly without explanation. If we look at what spiritual science reveals about young deaths, we can understand how a person dying young benefits our society, adds something good to it, and therefore such a person could be considered good by virtue of their early death. An unconscious knowledge of this spiritual fact could have led to writing the above expression.
[page 23, 24] In order to really penetrate the world in which the eternal lives, spiritual science is essential. Spiritual science shows us, among other things, that those who leave the physical body early, before the usual age for the physical plane has run its course, who give their etheric bodies to the etheric world, live on in their individuality. Spiritual science also shows that such an etheric body, which could have continued to support the physical body for decades when it was consigned to the etheric world, still has life forces, and it is present in the etheric world, as I have shown you through examples.
In our physical form on Earth, our etheric body is inside of us. Immediately after death the memories of our etheric body are arrayed around us like a life tableau, a living tableau of our life's experiences. But soon we separate from the etheric body, and what was inside us is woven into a sphere outside of us, much like an orb spider weaves from inside its body a silken orb which surrounds it.
[page 30] The detaching of the etheric body takes place, as we say. One now has as outer form what one had experienced inwardly with the etheric body. What was experienced inwardly is now outside of us and grows bigger and bigger, and weaves itself (that is actually the correct expression) into the spiritual world one has just entered. But in the spiritual world, the void emptiness of which I have spoken remains, and the etheric body weaves itself all around it externally, and becomes bigger and bigger.
What effect might the etheric body from a young person have on the people surrounding him? Reading these passages gave me a chance to consider the various young people I knew personally who died young. One was Bonnie, my first friend in the first grade who was run down by a vehicle in the middle of the year. Later there was Tommy who was my first friend in a new school in the tenth grade. Like Bonnie, he died in a vehicle accident before the year was over. Rather than bemoaning the tragedy of losing these friends, I can now imagine some benefit came to me from my friends after they died.
[page 31, 32] The etheric body of a person who dies at a young age could possibly have worked within the physical body and sustained the physical body for decades more. Energy in the spiritual world is not lost any more than it is in the physical world. That is, if the person dies at twenty or thirty years old, a force is present in the etheric body from which the person is released after death that could have sustained the person's physical body for decades more. This etheric force is no longer within a physical human body; it is outside in the world.
Steiner gives us an example of a boy of seven who was crushed by an overturning truck near the Goetheanum while it was being built in Dornach(4). How did his etheric body affect the building and the workers there?
[page 32, 33] The people who were driving the furniture truck had nothing with them to lift it, and simply left. They wanted to wait until the next day to lift the truck. But, of course, we had to lift it that night, and we found the dead child underneath it.
Thus in the time after his death, this little boy had been in the surroundings of the building for a while. Now it is really true that in the time after his death, his etheric body was interwoven into the building's aura. It is surely not immodest to say that whoever, like myself, is involved in the artistic aspect of the building notices how the stimulation one needs to integrate various things artistically into the building comes from this child's unused etheric force.One of the goals of Steiner's spiritual science was to enable others to notice such stimulation of the physical world which comes from etheric forces.
[page 33] In future times, there will be people living on this European soil who will be able to live in a spiritual, an etheric, atmosphere where these unused etheric bodies exist. And when there are people on earth who understand what lives spiritually, not just as abstract memory but as true etheric forces — we will be able to have this understanding only through spiritual science — then they will no doubt feel the inspiring forces of what is present from these etheric bodies.
The process of kamaloka is described in many places by Steiner as a time after death when we spend approximately the amount of time we spent sleeping during our life on Earth doing a remarkable inversion of our life. All the interactions we had with others, we reprise in a backwards form. We go backwards through our life's interactions in time, traveling from the time before we died to birth. When we interact with someone during kamaloka, we experience how they felt during our interaction, and we learn in a very personal way the effect our actions had on other people. In this lecture Steiner reveals that kamaloka is a result of our spirit self pressing in from all around us when our etheric body leaves us, taking with it the life's tableau we had been experiencing.
[page 33] We first envelop ourselves in a sort of spirit self, which is formed in a slightly different way than all that is formed when we are here on earth. One could say that the spirit self is something that presses toward us from all sides, and we feel as if we are at its center. Then we settle further into the other members of our human nature by experiencing at the same time a sort of spiritual course moving backward, as I have described now and again. We experience a sort of antithesis to earthly life, but now in a much different way than through the pure tableau I described.
This antithesis is called kamaloka in various eastern teachings about the time after death. Here, in detail, Steiner describes how we experience this kamaloka process.
[page 34, 35] This spirit self is a sort of driving force. It leads us back, so that we experience our last earthly life in reverse, from death to birth; we really move backward. For example, here on earth if we say something to a person and harm that person, we experience that event in our physical body from our own point of view. We cannot experience it from the standpoint of the other person. We would not be able to live in the physical body at all if we wanted to live otherwise than having our own experiences. Let us take a case in which in order to get revenge, someone hurts a person very badly by saying something. Here one does not experience what the other person feels or senses. With our going backward after death, which I just described, we experience in the spiritual world what the other felt, always as the effect of what we have done. That is, there we live within the world of effects. We experience, in reverse order, what others have gone through with us during our physical life, completely separate from ourselves, until we come to the point where we have reached birth.
Remember that our individual life spirit will not be fully present until we reach the Venus stage of evolution, but during this time in the present Earth stage of evolution, by going through kamaloka, we have immersed ourselves into a version of spirit self which will come to us fully after the Jupiter stage, and we are ready to envelop ourselves in a version of the life spirit which will come to us later during the Venus stage.
[page 35] When we have put aside our astral body, we realize that we are enveloped in life spirit. We were enveloped by life spirit the whole time that spirit self was leading us back. But only now do we notice it. We notice it only after we have gone through the whole process called the kamaloka period.
Without the life spirit, we would die perpetually in the spiritual world. We live within our skin during the Earth stage of evolution, but we have no such body in the spiritual world, so we must depend on the life spirit now to exist. We are not ready to expand to the fullness of the universe because if we did succeed in doing so, we would be reduced to nothingness, so we must remain as a localized spirit. The life spirit takes over moves us around the universe during this time.
[page 36] That is how we leave one place and arrive at another. However, this happens rhythmically so that we always return to the same place. But we must be led around in the spiritual world. A spiritually dynamic life develops for us. Here, as physical individuals, we are for the most part stuck in one single place. Something of the spiritual is always carried into the physical; and thus we are able to move around on the physical plane. This is essentially an ahrimanic effect because the spiritual is carried into the physical by Ahriman. But after death it is right that we are led into the spiritual through the whole associated world organism, and in this way, we settle into the whole environment surrounding earthly life, whereas here on earth we settle into one place.
While we are being led around through the spiritual world organism, we receive forces which infuse us with a desire to return to another earthly life. Steiner refers to his Vienna lecture series contained in this volume, Life Between Death and Rebirth, GA#140.
[page 36] The first half of the life between death and rebirth proceeds in such a way that we make our way away from our former earthly life; in the second half, we find ourselves preparing for a new earthly life.
In a droll metaphor, Steiner explains our individual soul passes through our ancestors on its way to incarnation in this lifetime, but it does not grab specific attributes, such as genius, only general tendencies.
[page 37] The soul naturally passes through all its ancestors in a certain way, and thus everything that it drew from those ancestors is attached to it. Just as someone who has fallen into water is wet, so, too, do we have the characteristics of our ancestors as we go through the generations.
Steiner states that people have souls, and he emphatically denies the claim of this book, The Philosophy of As If, that people only act as if they have souls. I read the "As If" book twice, in 1979 and again in 1988, and did not get anything useful from it. I suspect the idea of Vaihinger's 1913 book was grabbed onto by materialists and used to discredit the validity of an individual soul by replacing the soul with the mere appearance of a soul.
Likewise, Steiner decries Fritz Mauthner's view that history is a series of accidents, saying that would only be true if what happened in the spiritual world during the time between death and rebirth did not affect the course of history.
[page 39] We weave, as it were, between death and rebirth what happens here on earth; we weave only according to those impulses that come to us from the spiritual world.
What is soul-less thought? Rightly understood, all thought is soul-less because it lacks both feeling and will. We do not carry thought with us into the spiritual world, but only feeling and will which remain in our astral body and I. Perhaps you are thinking that it is science that forces materialism upon us. This would be an easy assumption to make because so many scientists are obvious materialists, but look deeper as Steiner suggests to find the truth:
[page 40] Science does not force materialism on us; quite the opposite. True science today justifies spiritual science all around. Today's materialism is completely dependent on people's having no inclination toward spiritual life, on their having no interest in, or any appreciation for, spiritual life. Understanding does not have to be missing, either. Because truly, when we engage with what the spiritual scientist is able to give from the spiritual world, even for such a period as the life between death and rebirth, it can indeed be understood. We need only a finer, subtler understanding than the coarse understanding modern human beings employ in many cases for the outside world.
Steiner refuted the claims Moritz Benedik who claimed that a small occipital lobe in a child led to adult criminal behavior. To the contrary, Steiner claimed that education can compensate for a small occipital lobe by activating the etheric occipital lobe. Here is an early sign of Steiner's focusing on the importance of childhood education(5).
[page 42] The etheric occipital lobe is just as effective in life, maybe even in a certain sense more effective, as the physical occipital lobe, because it must overcome a certain force. And the comfort then streams forth from our knowledge that the physical form of an occipital lobe is not the only thing that matters. Rather, if we notice those who have this or that disposition to do wrong, we can develop the etheric lobe of such people, whose occipital lobe is too small, by evoking specific feelings in them. Then we will be able to save them.
He began to understand that the grey reality of materialism revealed the need for childhood education which will not only greatly help them in this lifetime, but will carry on through their succeeding lifetimes. This would be a demonstration that "spiritual science engages us practically in life".
[page 42] One can see, arising from what spiritual science can give us, the consoling possibility of actively engaging in what people become. If we can observe at the right moment certain tendencies in a child that could lead to criminal behavior, then we will be able especially to develop through a certain type of education the aspect of the etheric that affects the occipital lobe particularly strongly. Thus we could weave this strength into people, which then lives on with them between death and rebirth. This would develop the occipital lobe especially well, even into the physical nature in the next incarnation. We help them not only for this incarnation, we also create the disposition for an especially well-developed brain, which they can then carry through the life between death and rebirth, to be incorporated in their next bodily incarnation.
When people ask me who Rudolf Steiner is today, I ask them if they have heard of Waldorf Schools, and most of them have. This is something real which people can see and believe for themselves. Steiner said in Lecture 2 in 1916, "Pedagogy is especially bleak today because people believe only in what humans are physically; pedagogy especially must be stimulated by spiritual science." He was talking himself into readiness for forming Waldorf education when a few years later Emile Molt asked him to speak on education to his factory workers in the Waldorf-Astoria Cigarette plant in Stuttgart. What he told the workers caused them to beg their boss, Herr Molt, to begin such a form of education for their children. Factory workers did not understand spiritual science, but they understood the importance of educating their children based on the principles Steiner elaborated based on his spiritual science.
Steiner understood that the spirit was working in children, but saw that the materialistic approach to childhood education was egregiously wrong.
[page 43] [We should be] seeking the spiritual where it is working, for instance, in children — where it should develop. Pedagogy must be stimulated there. Pedagogy will become living only if people reach the point of cultivating a sense, a feeling, for the spiritual, so that the teacher not only gives every kind of pedagogical instruction but also, above all, is intent on observing the potential of the individuality to see what wants to develop from it. This must be achieved, really achieved!
In pages 50 and 51, Steiner reveals that we should consider our skin as an inner spiritual aspect of our face and our stomach as an external spiritual aspect. We humans went through a process whereby our organs which were on the outside of our body were moved internally and our skin was moved externally, a complete inversion like turning a glove inside-out. Next he points out that our physical body, while we can verify with our senses that it becomes part of the Earth after death, this is not completely true. Only the chemical elements of the physical plane and the warmth element of the spiritual plane return to the Earth. The real physical body is like a phantom, similar to a dress maker's form, which holds the elements and warmth together while we live on Earth, and this phantom, the rest of our physical body, returns to its designer's studio, if you will, upon our earthly death.
[page 52] The rest pulls away from what sinks into the earth through decomposition or combustion and is taken up into the whole cosmos. When you think of all that you can sense in the environment surrounding the earth, with all the planets and fixed stars, and when you think of this process as spiritually as possible, then in this spiritual thinking you will have the place in us where our spiritual essence is.
Where we do go after death? We enter a spacious mansion which has been prepared for us.
[page 52] Upon our death we are submerged quickly, lightning-fast, into what formed the physical body from all of the suprasensory forces. You should imagine that all of the creative forces that have worked on your physical body since the Saturn period expand out into the infinite and prepare the place where you live between death and rebirth(6). All of that had been simply concentrated in the space enclosed by our skin between birth and death.
Death from this side of threshold may seem frightening to some; from the other side it is experienced as a glorious birth into the spirit! We are free at last!
[page 53] If death has something frightening about it, it is only because it is seen here as an extinguishing, so to speak, an end. From the other side, from the spiritual perspective, when we look back to the moment of death, death appears evermore as the triumph of the spirit, the wresting free of the spirit from the physical body. It appears as the greatest, most splendid, most meaningful event. And our I-consciousness after death awakens from this event. for the entire period between death and rebirth, we have an I-consciousness that is not just similar to, but actually a much higher sense than the one we have here in physical life.
During our life on Earth, we live in a microcosm enfolded into our body, an entire cosmos which, upon death is unfolded and surrounds us. Only one space in this cosmos appears empty, the place we occupied in the physical world. This is a space which fills us with a feeling that we must occupy it again, and again.
[page 54] And then we attain the feeling that we have a reason for being in the world, a purpose that only we can fulfill. We sense our place in the world. We sense that we are a building block of the world, without which the world could not exist. That is the vision of this void. When we look at this void, we are overcome by the fact of our belonging to the world.
What is the meaning of our experiences in the physical world? We are seeding the universe with each of our experiences. Like the seed does not know the farmer who plants it in the garden, we do not know the spirits of the hierarchies who plant us and weave our experiences into the universe. When we look another human in the eye, we can catch a glimpse of those hierarchies at work. If you have looked into the eyes of a person and had your entire life changed by that look, you have seen the hierarchies at work in your life.
[page 57] When you meet other people and look them in the eyes, the spirits of the hierarchies live in their gaze and in what their gaze transmits back to you; the work of the hierarchies lives in it. What we experience presents only the outer side to us; the gods work within the act of experiencing. And whereas we believe that we live only for ourselves, the gods are working something out through our experiencing, until they have something that they can then weave into the world. We have conceived thoughts; we have had emotional experiences; the gods take them and share them with their world. And after we have died, we know that we have lived so that the gods can weave together what comes from our etheric body and give it over to the whole universe.
We must as human beings come to understand the big lie which we have been so carefully taught: that we humans have always been the way we are now! This leads to all kinds of fallacious conclusions about what it means to be a full human! We cannot understand the evolution of human consciousness if we accept this big lie! Unchallenged, it will lead humans to a poverty of soul.
[page 67] And what informs us today from the material world as the course of the spiritual history of humanity is essentially nothing more than an outright lie. One is led to believe that human beings have always been the way they have become in the last few centuries, whereas it was really not so long ago that they saw into the spiritual world with clairvoyance. But they had to abandon this ability to see the spiritual world, because they were not free. In order to obtain full freedom and I-consciousness, it was necessary to give up this sight. And now, we must find our way again into the spiritual world.
Briefly humans were able to directly see into the spiritual world with clairvoyant sight, but in the course of evolution this ability was dropped so that we might become free; having achieved this freedom, we now seek to have this supersensible sight while maintaining our freedom. This is the goal of Rudolf Steiner's spiritual science as stated in the title of Lecture 4: "to overcome today's poverty of soul" — a poverty which arrived when we lost our direct view of the spiritual world.
The Greeks and Romans of the fourth cultural period had reason for no reason at all! In other words, they were born with reasoning ability like we are born with hands.
[page 71] The Greeks and Romans were dependent on their reason in a different way from people of today's fifth cultural period. As part of their natural state of evolution the Greeks and Romans received reason to the extent they needed it. Just as today natural dispositions develop as human beings mature, in a certain way natural reason developed then in them. This was very different from the way it is today. People then did not have to develop natural reason in the same way as is necessary today — and which will become more and more necessary in our fifth period — it developed then as a natural ability. People either had reason, if they developed in natural conditions, or they did not. If they did not, it was something pathological. It was also exceptional; it was not usual.
People came together into relationships quickly; they didn’t need as long a time to do this as we do now. In our fifth cultural period, however, we no longer need direct personal contact to work out things together; printing and other modern means of communication and travel have fostered very impersonal contact with others.
[page 74] In Greco-Roman times, it was still the case that when two people met, each person immediately made an impression on the other, and the impression had a very strong effect. Now, so that the more isolated consciousness soul in people can develop, it should be more like this: one person meets another, and what emerges as a result of previous incarnations should gradually become more effective. This takes longer than immediate acquaintance at first sight; it implies that people, little by little, let what they have experienced with the other come up instinctively, feelingly. That is exactly what is called for today: that we get to know each other gradually, so that the sharp edges of our current outer personalities are smoothed down. For in this way of becoming acquainted, in this smoothing down of our individuality, lies the rise of still-unconscious, instinctive reminiscences, the consequences of our previous incarnations.
One can read modern day romance novels and notice the various unexpected and tortuous paths that people take on their way to knowing one another. Such romance novels would have made no sense to the Greeks and Romans in the intellectual soul age(7). We have moved into the consciousness soul age with a new form of social understanding.
[page 75] More and more a sense for social understanding must be awakened in this fifth cultural period, and awakened consciously, because we live in the age of the consciousness soul. That one term summarizes needs that were by no means present to the same degree during the fourth cultural period.
Animals have a group soul which is determined by blood relations. Humans in the consciousness soul age must transcend their age-old traditions based on blood relations. Many novels are written which illustrate the friction resulting from attempts to be free from one's blood relatives and their traditions.
[page 76] Human beings must grow beyond the group soul. Every single person must develop individually; and especially in the present day, the consciousness soul is one of the essential parts of this individual development.
This material requires study and my summary of it may be insufficient to convince you; if so, you may need to study Lecture 4 yourself. The important point is that a knowledge of the consciousness soul will give us a practical knowledge about human nature and a guide to helping develop our children — those newly arrived beings from the spiritual world — to achieve the individual goals they have brought into this lifetime. One can be sure of this: their goal will not be to adopt their mother's role nor to take over their father's business. That time is mostly past. Where it exists today, it is an anachronism left over from the fourth cultural period, the intellectual soul age.
What does the remnants of the intellectual soul age of the Greeks and Romans bring us as social understanding? Only this: abstract ideas about the world, such as socialism and the authoritarian rules of various groups to govern our lives. Rightly understood, that time is truly past.
[page77] If we really tried to introduce into the world such social ideas as are appearing here and there, we would soon see that we cannot accomplish it. Social understanding is not in any way about founding societies or sects with certain agendas, but about spreading knowledge of the human being, practical knowledge of human nature.