This evolution, therefore, needs to be considered in such a way that we understand the origin of modern man's state of mind, and in particular why this state of mind cannot of itself have any other relationship to the world than that of a spectator. For let us be clear that this peculiar relationship by no means belongs only to the scientifically engaged mind. Every adult in our age is, by virtue of his psycho-physical structure, more or less a world-spectator. What distinguishes the state of man's mind when engaged in scientific observation is that it is restricted to a one-eyed colour-blind approach. * 'Death is the price man has to pay for his brain and his personality' - this is how a modern physiologist (A. Carrel in his aforementioned book, Man the Unknown) describes the connexion between man's bodily functions and his waking consciousness. It is characteristic of the outlook prevailing in the nineteenth century that thinking was regarded as the result of the life of the body; that is, of the body's matter-building processes. Hence no attention was paid at that time to the lonely voice of the German philosopher, C. Fortlage (1806-81), who in his System of Psychology as Empirical Science suggested that consciousness is really based on death processes in the body. From this fact he boldly drew the conclusion (known to us today to be true) that if 'partial death' gave rise to ordinary consciousness, then 'total death' must result in an extraordinary enhancement of consciousness. Again, when in our century Rudolf Steiner drew attention to the same fact, which he had found along his own lines of investigation, showing thereby the true role of the nervous system in regard to the various activities of the soul, official science turned a deaf ear to his pronouncement.6 To-day the scientist regards it as forming part of 'unknown man' that life must recede - in other words, that the organ-building processes of the body must come to a standstill - if consciousness is to come into its own. With the recognition of a death process in the nervous system as the bodily foundation of consciousness, and particularly of man's conceptual activities, the question arises as to the nature of those activities which have their foundation in other systems, such as that of the muscles, where life, not death, prevails. Here an answer must be given which will surprise the reader acquainted with modern theories of psycho-physical interaction; but if he meets it with an open mind he will not find it difficult to test. Just as the conceptual activity has as its bodily foundation the brain, with the nervous appendages, so it is volitional activity which is based on processes taking place in the muscular region of the body and in those organs which provide the body's metabolism.