WHEN we try to advance along the path of supersensible knowledge to a perception of man's real being, the opposing nature of the activities of thinking and willing becomes more and more apparent. This contrast cannot escape an adequate introspection of even ordinary consciousness, but what is merely indicated in such observation, becomes clearly evident to spiritual-scientific observation. The thinking that is active in ordinary life and is usually applied in scientific research, shows itself to be closely bound up with the processes of the bodily organisation; while all that is of the nature of will reveals ever more strikingly its independence of the body the further its essential nature is penetrated by supersensible cognition.
Since introspection never finds the activities of thinking and willing separated in the everyday course of the soul's life, it is impossible for ordinary consciousness to learn to know them in their real, essential nature. It is always confronted by a thinking in which the will also is active, and a willing, shot through with the activity of thought. Hence it can never decide the shares of thought and will in a state of soul. A consciousness that has been prepared for the supersensible can be so focussed that thinking and willing enter its field of view separately. Only then do we know how closely bound to the bodily organisation is the thinking that is active in the world of sense.
The whole range of the soul's constitution in its transformation through the various life periods is revealed with special clearness to the observer of the supersensible, when he directs his attention to the close dependence of thinking on the bodily organisation. To perceive here correctly he must keep strictly to the activity of thought, and separate from it everything that arises through the influence of the will. He then finds that in the first four periods of life the activity of thought, in so far as it develops out of man's own being and is dependent on his bodily organisation, is completely incapable of apprehending the real being of man. In the first three decades of life man could attain to no consciousness of himself that he could grasp by thought if, in his soul life, he were solely dependent on those powers of thought which develop on the basis of the bodily organisation. At the end of the twenties, thinking takes on a totally different character. It becomes capable of placing those thoughts which have been developed in dependence on his bodily organisation in the service of human self-knowledge. This self-knowledge, however, can only have reference to inner experiences falling within this period of life, not to those of earlier periods. Not till the middle of the thirties does man develop an understanding for his inner life by means of the activity of thought which he unfolds on the basis of his bodily organisation. This takes place in a definitely regular way. In the middle of the fourth decade there appears a power of thought capable of grasping the fourth period; at the beginning of the forties one which can grasp the third; at the end of the forties one which can grasp the second, and not till the middle of the forties one that can penetrate the experience of childhood from birth till the change of teeth. This evolution of thought throughout the course of a man's life remains quite unknown to ordinary consciousness. It runs its course quite beneath the threshold of this consciousness, and only with those who have tuned their inner life to a finer self-knowledge does it emerge out of the so-called subconscious into the daily experiences of the soul. The supersensible mode of cognition however raises the subconscious into the field of consciousness. It thus perceives that the self-knowledge acquired by man before the second half of life is not mediated by the activity of thinking, which develops out of his own bodily organisation, but by spiritual forces which enter thinking by way of the will, and which are independent of the human physical organisation. Not before the second half of life can the human organism become the basis for a thought activity which comprehends its own being.
The transformation and maturing of thought here described remain hidden from the ordinary life of the soul. Nevertheless the innermost being of man undergoes such a development. In the second half of life there arises from the bodily organisation a consciousness of the inner experiences of the first half of life. These remain unconscious during the first three decades, unless a force for self-perception, independent of the body, is given to thinking by way of the will.