The Michael Culture and the New Yoga of Will
In considering the threefolding comments with commentary in part 7, it seems that the will is used as a descriptive term to a great degree. This is because the present-day 'Economic Life' exists at a high flow of activity, whilst the 'Spiritual Life' is at a low ebb. As a result, the 'Rights Life' in the middle is assaulted in ways that can only be adjudged as chaotic and illogical in manifold ways.
Modern Initiation Science contains an emphasis of the Will in the same way that in former times it was an emphasis in the Feeling Soul, and prior to that, in the ancient Mysteries, it was toward making the Thinking Soul the recipient of a waking consciousness.
Steiner's lecture, excerpted below, from late November of 1919, is clearly wanting to inspire, and effect a new form of Yoga, wherein the Willing Soul is made the emphasis of a new spirituality designed to re-establish the spiritual life anew. If we can make sense of it, it could work.
The Mission of Archangel Michael, Lecture VI, 30 November 1919
What man has in common with nature remains outside his consciousness. It falls away from consciousness. In Indian Yoga an attempt is made to bring it into consciousness again. Therefore Indian Yoga culture is an atavistic returning to previous evolutionary stages of mankind, because an attempt is made again to bring into consciousness the process of breathing, which in the third age was felt in a natural way as that in which one existed outside and inside simultaneously. The fourth age begins in the eighth pre-Christian century. At that time the late-Indian Yoga exercises were developed which tried to call back, atavistically, that which mankind had possessed at earlier times, quite particularly in the Indian culture, but which had been lost.
Thus, this consciousness of the breathing process was lost. And if one asks: Why did Indian Yoga culture try to call it back, what did it believe it would gain thereby? one has to answer: What was intended to be gained thereby was a real understanding of the outer world. For through the fact that the breathing process was understood in the third cultural age, something was understood within man that at the same time was something external.
This must again be attained; on another path, however. We live still under the after-effects of the culture in which a twofold element is present in the human soul mood, for the fourth period ends only around the year 1413, really only about the middle of the fifteenth century. We have, through our head organization, an incomplete nature conception, that which we call the external world; and we have through our inner organization, through the organization of the rest of man, an incomplete knowledge of ourselves.
That in which we could perceive a process of the world and at the same time a process of ourselves is eliminated; it does not exist for us.
It is now a question of consciously regaining that which has been lost. That means, we have to acquire the ability of taking hold of something that is in our inner being, that belongs to the outer and the inner world simultaneously, and which reaches into both.
This must be the endeavor of the fifth post-Atlantean period; namely, the endeavor to find something in the human inner life in which an outer process takes place at the same time.