Inner Impulses of Evolution, The Mexican Mysteries, The Knights Templar
GA 171
1 October 1916, Dornach
7. Henry VIII and Sir Thomas More. The Education of Man through the Materialistic Conception
In our previous studies I have tried to show that a meaning, a wisdom-filled guidance, exists in the historical evolution of mankind that can only be discovered when ones digs deeper into spiritual foundations. I endeavored to bring this especially to your attention yesterday, and for some weeks I have sought to present it with various concrete examples. People in general live within their age in such a way as to let events come upon them, causing happiness or unhappiness, joy or sorrow; they derive their inner experiences from the impulses of the age. In a certain respect, they also reflect upon things. But their meditating upon what happens does not signify much because the spiritual development of our age is not fitted for a full penetration into the causes that hold sway spiritually behind the phenomena.
Now, as I have pointed out to you, he who goes deeply into the events of the time should continually bear in mind that with so-called civilized humanity's present-day thinking and feeling, the social order can only be maintained for a few more decades. A reshaping of sentiment and thinking is essential to mankind, a transformation of many ideas, perceptions, feelings and will impulses; spiritual science is ready to contribute its share toward the comprehension of such a renewal.
Official history today is really of little help in making a man understand why the things that go on around him are as they are. For the most part, official history does not desire to look into the inner growth of things, but instead registers what happens externally and, in what might be called the simplest and most convenient manner, always considers what has happened earlier to be the cause of what follows. But when one traces things back to their causes in the simple, easygoing way that modern history largely employs, one comes to positive absurdities. Ultimately, one would have to come to the opinion that the greatest part—yes, perhaps even the most widespread part of what happens—owes its existence not to sense, but to absurdity. If the full consequences of the views that people are so prone to entertain in our time were examined logically, one would have to admit that there is not sense, but nonsense in history. Let us take an example that everyone who studies ordinary history can see for himself.
Let us consider, for instance, the origin of the orthodox English denomination, the Anglican Church, to which many people belong; let us seek its external historical origin. Well, we shall find that Henry VIII reigned from 1509 to 1547, and that he had six wives. The first, Catherine of Aragon, was divorced from him and, considered quite externally, this divorce played a great historical role. The second, Anne Boleyn, he beheaded. The third, Jane Seymour, died. The fourth, he divorced. The fifth, Katherine Howard, he also beheaded. Only the sixth survived him and, if one investigates history further, it will be found that that was really only through a sort of mistake! A different fate was planned for her, too. I refer to his somewhat complicated matrimonial history of Henry VIII, who, as stated, reigned from 1509 to 1547, less for its historical content than in order to lead up to a consideration of his character. One can really gain some idea of a person's character if one knows that he has had two wives beheaded, been divorced from a certain number, and so on.
Now, taken purely historically, the divorce of the first, Catharine of Argon, played a definitely significant role; one need only look at two events to see this. The first was that Henry VIII, the Defender of the Faith, as he called himself, that is, of the Catholic faith emanating from Rome, became the opponent of the Pope because he refused to annul the marriage. Henry became the opponent of the Pope, of the Catholic Church issuing its orders from Rome, and simply on his own authority and power separated the English Church from the Roman Catholic Church. Thus, a kind of Reformation took place that was of a quite individualistic nature since the old customs, ceremonies and rituals were preserved. It was not the cause, as it was with the Protestants, that a renewal had been sought from a real spiritual basis and spiritual force. Everything of an ecclesiastical nature was preserved, but the Church in England was to be cut off from the Roman Catholic Church simply because the Pope had refused to sanction Henry VIII's divorce. Thus, in order to obtain a different wife, this man founded a new church for his people that has existed ever since.
So we have the outer historical fact that many millions of people have lived throughout a long period in a religious communion because a king's divorce could only be brought about through his creating this religious body! This a fact of external history. Is it not an absurdity? When one looks at the matter more closely, then another absurdity is added, a real inner absurdity, because it cannot be denied that many thousands of people, since the divorce of Henry VIII and the founding of the English Church, have found really deep, inner religious life within the communion that originated in such a questionable manner. This implies that something can arise in history through a most questionable procedure, and the ensuing fruits can bring—and have, in fact, brought—the greatest inner healing of soul to many thousands of people. One must only follow things to a certain conclusion. As a rule, one skims over things in their development but if one will observe their consequences, it will be clear that, when we look at facts from the point of view that is held today, we arrive at all sorts of absurdities.
I have spoken of one fact that emerged, but we must record yet another—the execution of Sir Thomas More, that most significant and gifted pupil of Pico della Mirandola. He it was who wrote Utopia, a wonderful work in which, out of a kind of visionary perception, he created the idea of a social relationship among men. I cannot enlarge on this today but another time it may be pursued further. One sees how this pupil of Pico della Mirandola, Thomas More, created in his book, from a certain atavistic clairvoyance, a picture of the social order. Let the people who are so clever think as they will of the practicality of this picture; ingenuity and impulses of genius live in it.
Although such a picture is not immediately practicable in the outer world, yet it is precisely for such pictures that Johann Gottlieb Fichte's words hold good regarding social and other ideals that have been set up for humanity. He observed how again and again people say, “Well, here come thinkers, preaching all sorts of ideals, but they are impractical men; one cannot make use of their ideals!” In response to such objections, Fichte said, “That these ideals are not directly applicable in real life is known to us, too, just as well as to those who make such objections—perhaps better. But we also know that, if life is truly to advance, it must be continually shaped according to such ideals. People who do not want to know anything of such ideals show nothing more than that in the evolution of humanity they are not to be counted upon. So may the good God grant them rain and sunshine at the right time and, if possible, food and drink and a good digestion also, and, if it can be done, good thoughts, too, from time to time!” So says Johann Gottlieb Fichte, and with justice. It is, after all, mankind's ideals that find realization in the world, although other forces and other impulses work together with them; the ideals do not always work directly, but indirectly.
Through the influence of Henry VIII, however, many charges were brought against Thomas More, and he was executed. It is precisely in such an execution and in the creation of the English Church, that we can see two events that must be observed more closely if we wish to know them in their deeper meaning. One can understand why this particular evolution took the course it did only when one considers outstanding individuals who appeared in the years following the time of Henry VIII and his activities.
Let us first consider the fact that a religious body was created in order to bring about a divorce. As already stated, that need not have any particular consequences for the individual if he be religiously inclined. He can find his salvation, and many have, even within a church so founded. But with regard to the religious question in historical evolution since that time, we see, in fact, that through this external creation of a religious communion something quite extraordinary has been brought about. In order to understand this, we must note what has proceeded by way of spiritual impulse from the civilization into which this religious body has been placed. Viewing matters objectively, we must be clear that after the spiritual influences coming from the southwest began to decline, cultural influences coming from England continually increased. The influence of English spiritual culture became ever stronger, first in the West and then on the entire European continent. If one wishes to speak of the strongest influences working in a spiritual sense in the eighteenth and nineteenth centuries in Europe, one must naturally have in mind the impulses proceeding from England. Certain people appear within English civilization who are inspired by this cultural impulse; persons also appear in France in whom these cultural impulses live.
There arose in England, for example, the extraordinarily influential philosopher, Locke. Today, it is true that not many people know anything about him, but the influences of such men nevertheless go through thousands of cultural channels unknown to external life. Locke had an immense influence on Voltaire, who influenced European thinking greatly. This influence goes back to Locke. How much has directly come to pass under what we may call the Locke-Voltaire influence! How many thoughts would not have spread over Europe if this Locke-Voltaire influence had never existed. What a different part political and social life in Europe would have played if the European soul had not been fed such thoughts. In France, for instance, we see these same impulses live on in the immensely influential Montesquieu. If we then look to wider intellectual influences on the continent, we see how through Hume, and later on through Darwin, human thinking is revolutionized. Again we see, as through Locke and Voltaire, so also through Hume and Darwin, that an immense influence is exercised. And there is Karl Marx, the founder of modern socialism, whose influence cannot as yet be evaluated by the self-styled “cultivated” people because it exists so widely. When Marx began to study and to write his fundamental work, Capital, he went to England. To be sure, Hegelism lived in Marx, but a Hegelism colored by Darwinism. One who studies the constitutions of the different European countries in the nineteenth century and their constitutional conflicts, will realize how profound was the influence of the cultural impulses coming from England. All this can only be indicated here.
If, however, we now turn our minds to the outstanding personalities who give Europe a certain configuration, we find in all of them a specially developed, abstract rationalistic thinking that makes an excellent instrument for research in, and for learning to know and deal with, the physical world. In Locke and Voltaire, in Montesquieu and also in Hume and Darwin, in everything dependent on them, a faculty lives that is transmitted to European thinking and feeling, so that even those who know nothing of it are still deeply influenced by it. This faculty creates a kind of thinking that is peculiarly fitted to understand and deal with the materialistic relations of the world, and to create social orders that arise from materialistic connections.
Now we see a certain concomitant phenomenon that appears in all these thinkers and is emphatically not without significance. They are keen and at times brilliant thinkers, penetrating minds with respect to material matters, but they are all thinkers who take a peculiar stand toward man's religious evolution, definitely refusing to apply thinking to the sphere of religious life. Not one of them—neither Locke, nor Hume, nor Darwin, nor Montesquieu—is willing to apply thinking to what he considers to be concerns of the religious life. But neither do they dispute this religious life. They accept it in the form in which it has developed historically. To them, it was commonly accepted that one is Catholic or Protestant just as one is French or English. This means that one accepts it as something that is there; one does not criticize; one adapts oneself to it and lets it stand. But neither does one allow the subject to be broached in thought. Such energetic and keen thinkers as Hume and Montesquieu feel that the religious life should stand and be recognized in external life, but the discrimination that one employs to the full in material things should not be allowed to enter into matters concerning the spiritual sphere.
This is a direct historical consequence of the callous organization of the religion of England by Henry VIII. That is the inner meaning of the matter. This mood, which is poured out over countless European impulses, is dependent on the fact that a certain religious body was created through a man's desire for a divorce—a matter of indifference to everyone. A matter of indifference, a man's wish to be divorced, stands at the source and results in a mood in which one does not concern oneself with these affairs, but rather lets them stand for generations, centuries. This way of thinking about religious matters could only have come about through such an historical event standing at the beginning. Only when one views things from the inner aspect does one find the right connection.
Now for the other event, the execution of Thomas More that took place in 1535. Here, for various reasons, a man is executed who sees into the spiritual world, although in distorted, caricatured form. He is executed. I cannot go into the inner reasons today, but externally it is because he does not join those who take the Oath of Supremacy; that is, does not recognize the separation of the English Church from Rome. Such a man goes over into the spiritual world. The soul has thus left the physical body after having already had, while still in that physical body, deep insight into the spiritual world. This remains; it lives on further in the world as cause. What Thomas More had perceived of the spiritual world while in the physical body remains so closely united with him when he passes with his soul through the gate of death, that he can, through this circumstance, exercise a great influence upon the age that follows.
So these two streams work together. An external one, which I have described, that is apathetic toward the religious life, though full of an apparently orthodox recognition of it, and a soul that has grown powerful because, in the physical body, it has experienced the super-sensible and allows it to radiate out over succeeding evolution. It streamed into the other spiritual atmosphere I described about eight days ago (Lecture VI). The spiritual atmosphere from the fourteenth to the nineteenth centuries is, as we know, also permeated by the impulses that have arisen through the persecution and death of the Knights Templar.
Founded in 1119, the Knights Templar were first active in the Crusades. Then they spread out toward Europe, and through special circumstances many of them became victims of the avarice, the gold avarice, of Philip the Fair. I have described this to you, as I said, but let us see once more how these Knights were sacrificed. Let us turn our attention again to what we presented from the actual course of events, namely, that countless numbers of these Knights were tortured after having previously experienced a Christian initiation through the principles and impulses living in the Templar Order. Let calumnies assert what infamous things they please of the Knights Templar; that these were not true can be proved from history. Exceptions, of course, exist everywhere, but in essence the calumnies are not true. What was inculcated in the Templar Order was this, that each member of the Order should realize that his blood did not belong to himself but to the task of familiarizing Western mankind—and to some extent Eastern also—with the Mystery of Golgotha in the spiritual sense. What streamed to the Knights from this devotional mood toward the Mystery of Golgotha changed gradually into a kind of Christian initiation, so that a great number of them could actually see to some extent into the spiritual worlds. Through this power, however, they were exposed to quite special danger when their consciousness was dulled through the agonies of torture, as happened in hundreds of cases. Their consciousness was darkened through the torture; their day-consciousness was crippled and a subconscious was aroused. All the temptations to which one who strives toward such spiritual heights is exposed came to expression on the rack. So it came to pass as Philip the Fair had foreseen; in his own way he had a touch of genius, inspired by avarice and covetousness, as I have described. It came to pass that a great number of Knights admitted, in a subconscious state, not only the extraordinary charge of denying the Christian religion and the Mystery of Golgotha, an admission which, arising from their temptations, was understandable, but they also accused themselves of other crimes. A certain number afterward recanted when they were released from the rack and consciousness returned; others could not recant. In short, fifty-four of them met with a cruel death, including the Head of the Order, Jacques de Molay.
Souls thus passed through the gates of death who had not only looked into the progressive spiritual world in waking consciousness by having attained a Christian initiation and beheld the secrets of the Mystery of Golgotha, but who also knew something of evolution and could work into it by having learned to know those forces opposing human effort that spoke through their lips on the rack when they, in innocence, had accused themselves of crimes. These horrible and terrible experiences assumed an appropriate form when these souls were in the spiritual world. I have already related how, after these souls had gone through the gate of death, impulses streamed from them that would then work further in the super-sensible impulses from the fifteenth century on into our time. The inspiration living in different gifted personalities comes, if one observes its real cause, from the fact that souls were carried up into the spiritual world having first experienced what Philip the Fair had subjected them to before they died.
This has all been a preparation for the time in which we are now living. These causes, and many others, would first have to be described if one would fully understand among what thoughts a man born since then has been placed. What flowed out of the events I have recorded lived in everything; one can prove that by actual history. I will only refer to one instance, but I could point to many. In the age of which I speak, a most powerfully effective educational book, Robinson Crusoe, was produced. One need only think how the ideas living in this book become familiar to the tenderest, earliest age of childhood. This book has not only gone through hundreds of editions in its original form and has been translated into all languages, but it has been recreated in every possible tongue. There are not only Bohemian, Hungarian, Spanish, French, German, Polish and Russian, but also other translations. In all these languages there are new creations in the spirit of Defoe. What lives in it, how souls are moulded by it, is generally never considered at all. All of Robinson Crusoe would have been unthinkable if it had not been preceded by those events I have related.
All these things have their inner connections, and this is true down to the actual details. Today, a man walks from one street in the city to another on some business or other. At most, if he thinks of it at all, he only thinks of the immediate cause. The fact that he would not take this walk nor have this business if everything I have just mentioned had not come about before, is not considered at all. In general, inner connections are but little observed. I have often called attention to how seldom people are inclined to turn their minds to inner connections. For instance, a man who looks at things quite externally may perhaps sometimes wonder who built the St. Gotthard tunnel. Tunnels are not built nowadays unless certain calculations are made in differential calculus. The St. Gotthard was not only built by those who laid stone on stone, but without the calculus it would not have been built at all. The solitary thinker, Leibniz, devised the differential calculus; thus, he was a co-builder. All this is part of it. I am only saying this for the purposes of elucidation; the example in itself does not tell us much; it is only to make things clear.
Our age stands under all these influences—the thinking and the entire configuration of our age—that I have sought to characterize. Now one definite peculiarity is to be emphasized for this age. According to prevalent belief, it stands, not only with both feet, but also with hands and, in fact, the whole body, within reality. It is the pride, not to say the arrogance, of our age that people believe they are standing deep in reality. They are immensely proud of it. But as a later age will show, as regards thought, our age is by no means rooted in reality; it is far less so than was an earlier age. What will a later age teach? Well, it will naturally not deny that our age has produced great thoughts and achievements. The Copernican world conception makes its appearance; Galileo creates modern physics; Kepler modern astronomy; we have galvanic, voltaic electricity appearing, with all that grows out of it; we have the steam age, and so forth. Thus, the thoughts that have been formed in this age are striking; they are grand. Over and over again people emphasize, though they may not express it in the same words, how conscious they are that we have made such fine progress, in contrast to the silly superstitions of people in earlier ages. In short, men are entirely convinced that Copernicus, for example, finally established the fact that the sun stands still, or perhaps has a movement of its own. In any case, it does not move around the earth every twenty-four hours, but the earth itself revolves, and also moves around the sun in the course of the year, etc. These things are well known. They are understood today as if man had finally cast off the ancient superstition of the Ptolemaic world conception and had set truth in place of the former error. Earlier humanity believed all sorts of stupid things because it trusted its senses. The men of more recent times, however, have at last arrived at seeing that the sun is in the center and Mercury, Venus, Earth, Mars, Jupiter, and Saturn move in ellipses around it—Uranus and Neptune being further out. At last, one knows this. At last, one knows that in the course of the year the earth revolves around the sun, and so on. In fact, one has made wonderfully fine progress!
We are no longer far distant from the time in which we will understand what all this means. The true reality was of no consequence at all to the spiritual powers upon whom Copernicus, Kepler and Galileo were dependent; it was rather to bring definite faculties into the human head. What matters is the education of mankind through the education of the earth.

Thus, mankind has to be obliged for a time to think in this way about the cosmos in order to be educated in a certain way through thoughts. It is with this that the wise guidance of the world is concerned. If one should begin to look at the matter spiritually—not merely externally, mathematically or physically as Copernicus, Kepler, Galileo and especially their successors have done—one would come to yet other remarkable things. One will say, “Good, now we have a physical cosmic system; when we study it we must, as we know, calculate it and treat it geometrically as is taught today in practically every elementary school.” But spiritually, things are otherwise. You see, to an observer able to behold the spiritual, the following is presented, for example. He comes upon a certain movement of the sun; it takes this course.

Seen from a certain point of view, it is the sun's course; but when I draw this line here and bring the sun back again, the point does not fall exactly on the earlier point; it lies somewhat above it. This is a real movement of the sun that can be perceived spiritually.
But the earth, too, makes certain movements in the course of a year. Observed spiritually, it describes this orbit.

You must picture it in three dimensions. If you picture the orbit of the sun lying in a plane, then the orbit of the earth lies in this plane—seen, that is, from the side. If here is the orbit of the sun drawn as a line the earth orbit is so:

But, as you see from this, there is a point in the cosmos, where the sun and the earth are both together, but at not the same time. When the sun is there on its path, or rather has left this point by a quarter of its path, the earth begins its movement at the point that the sun has left. After a certain time we are, in fact, on the spot in cosmic space where the sun was; we follow the sun's path, cross it and are, at a certain time of the year, at the very place where the sun has been. Then the sun and earth go forward and after a time the earth is again practically at the spot where the sun was. Together with the earth, we actually pass in space through the spot where the sun has been. We sail through it. We not only sail through it, however, because the sun leaves behind results of its activity in the space it has traversed, so that the earth enters into the imprints left behind by the sun and crosses them—really crosses them. Space has living content, spiritual content, and the earth enters and crosses, sails through, what the sun has called forth.
You see, this is how the matter looks spiritually. Spiritually one must draw lines like these when one thinks of the orbits of earth and sun. There is a similar relationship with the other planets, too. At certain times we are approximately at the places where Mercury was, etc. The planets carry out quite complicated movements in universal space, and they enter into the imprints of each other. We have now the external picture, the purely geometrical picture. The other picture will be added, and only from a combination of the two will a later humanity attain the concept it must have.
You see, I am now telling you these things, but imagine for a moment that you relate what I have said to an astronomer. He would say, “Someone has lost his senses, has gone mad, to present such things. They are out of the question.” But it was not so long ago that the members of a famous Academy of Science also said, when meteoric stones that fall to the earth were spoken of, “That is a senseless statement!” This happened not at all long ago; many similar things could be recorded. Today, in orthodox physics, one recognizes the so-called law of the conservation of energy as something fundamental. The first to speak of it, Julius Robert Mayer, was confined in a madhouse. One could, of course, relate hundreds of such stories. But the point is this, that you see from what I have told you—I have given it only as an example—how the nature of thinking in astronomical fields, that wonderfully effective thinking from the sixteenth to the nineteenth centuries, has had rather the faculty of bringing men away from reality. Men do not at all stand, as they believe, with both feet, both hands and the body in the real, but they give themselves up to the most fantastic ideas and imagine these to be reality. Men had to be educated like this in these centuries. They had to give themselves up to fantastic ideas about outer nature so that they might not be merged in the external events in the old way, but that, by virtue of these fantastic ideas, they might all the more obtain a feeling of the inner ego. This feeling has been greatly intensified in men during the last few centuries precisely through these fantastic materialistic ideas. That had to happen; the feeling of the ego had at some time to be engendered in the development of mankind's history. I have chosen an astronomical example, but it could be shown in every sphere how human evolution followed a course in the centuries just past that drew man away from true reality.
Now you will ask if men have known of such things as this, that together with the earth we enter the tracks of the sun, that twice in the year we are where the sun has been operative in space. Have men ever known anything of this? Yes, they have known it before, and it can even be easily proved historically that they knew it. Imagine that a man knows, really knows, that at a certain time in the course of the year the earth on its path so crosses the sun's path that the earth enters into the tracks of the sun and follows it. The reverse comes about when the earth turns back again toward the other side. The first time it is as if the sun descended below the earth's path, and the second, as if the sun ascended and the earth's path were underneath. The first time, the human being moves up with the earth above the sun's path, finding the traces of the sun by ascending; the other time, he moves down and passes under the traces of the sun. What can the man say who knows this and who also possesses the means to confirm it? He is able to know that now, at the point where the earth's path crosses the sun's path, he is passing through the place where the sun has stood. What could such a man say? He could say that this is a specially important time for us because we are at the place where the sun has been. This is expressed in the spiritual atmosphere and one meets the picture that the sun has left behind in the ether. Here, at this point in time, one establishes a festival! The ancient mysteries celebrated two such festivals of which but faint memories still remain in those of today, though the connection is no longer known. Please do not understand this as if I wished to give the actual point in time, but in the ancient mysteries it was known when we cross the sun's path and find in the ether the sun's content that has remained behind. In the time of such knowledge it was right for special festivals to be established at definite times of the year.
With the knowledge of today men are separated from these connections. Nor will they respect these things much since they say, “Well, what good is it to me if I do know that I am on the same spot that the sun was on? Of what use is that to me?” That is how modern man would speak. But the ancient Egyptians, for instance, did not speak in that way in their mysteries. On the fifteenth day of that month when they knew that the earth is passing through the point the sun has left, they interrogated the priestess of Isis, who had been prepared in the sanctity of the Temple. They knew that through the special spiritual preparation that this priestess could undertake, she could bring to light what can be experienced when one passes through the aura of the sun, and the priests might write down what they heard from the priestess, for example, “Rainy year, sow seeds at such and such a time...” In short, they were purely practical; that is, things that were important for guiding life in the succeeding year were noted. They lived according to these directions because they knew how the heavens work down into the earth.
This is what they investigated. It was already a time of decline when this science was betrayed by the opponents of the Osiris-Isis cult. The only way they could protect themselves—this external event has again a connection with the Osiris-Isis saga—was henceforth to impart at fourteen different temples what earlier, in ancient Egypt, had been the secret of only one temple. This was the art of living with the course of the year and investigating spiritually the influences on the earth.
The humanity of our age had to break away completely from such a relationship with the heavens because it had the task of finding the path away from the ambiguity of impulses and instincts, and of forming the pure ego. The ego did not act strongly at a time in which men made themselves mere instruments of heavenly activities, nor did it work strongly in the ages when the priest taught his immediate pupils, “There stands the Pleiades. When they are there, we must begin the days of Isis; then we must see that what we learn prophetically is the best way to proceed in the coming year.” They placed themselves as completely within the course of the universe as a cell is incorporated into our organism. Humanity could only become individual, personal, if in a definite epoch it were torn out of this connection, if all these human faculties of spirit that mediated such connections passed into a state of sleep. Thus a sleep regarding the spiritual was prepared, and mankind has slept most deeply in respect of spiritual matters ever since the fourteenth century. It has been a sleeping culture but now the time has come for an awakening.
Do not say, “I wish to criticize Creation and the Creator; why has he let me sleep?” This means putting oneself with one's intellect above cosmic wisdom. During the course of the earth stage, human evolution must go through its sleep periods just as much as the individual man must sleep in the course of twenty-four hours. Spiritual faculties, which is to say, a concept of the world in the sense of these faculties, slept deeply in the centuries indicated. On the other hand, man dreamt of geometrical lines in space; he dreamed the dream of the Copernican, the Galilean and the Darwinian world conception. Man needed this dream, this training, even the illusion of experiencing a special reality through the dream. Ultimately, it is the same with our sleep. In the evening we are tired and we go to sleep. Then we wake up refreshed with an inner feeling of reality. If humanity had developed the ancient spiritual faculties further, if these had not slept, men would have been tired out and would not have reached reality. They came to reality precisely by the fact that in their thinking and reflecting, and also in their social organizations, they had left reality. Because these capacities slept, past centuries have brought renewal and refreshment to mankind. In a certain respect, humanity has even become freer than it was in earlier centuries, and it will have to regain spiritual knowledge—and later spiritual power—in order to progress even further on the path of freedom.
Such things can be known! But again today's true materialist will say, “Well, and what if they are known!” I have, in fact, found materialists who say, “Good gracious, why must I think about the life of the soul after death. I shall see all that when death has arrived. Why need I bother now in the physical body about this life after death?” This seems to be quite plausible, this idea that it would be really unnecessary, here in the physical body, to bother about the super-sensible life. But this is not the case; it was so only in an earlier age when man was not yet ready for freedom. Today, the position is such that certain thoughts can only be grasped by the super-sensible hierarchies if men grasp them here in earthly existence. The gods only think certain thoughts if they live in human bodies. These thoughts must be carried into the spiritual world through the gate of death; only then can they be active. It is truly so; one who will not think about the super-sensible is like a farmer who says to his neighbor, “You are a silly fellow. Every year you put by a certain part of the grain for seed. I only became a farmer this year, but I am not as foolish as you. I shall grind it all, eat it and calmly wait. The grain will certainly grow again by itself.” Such a farmer resembles a person who is not willing to hear that, as well as consuming what we experience in the world, we must also lay aside certain seeds in the soul to guide it along its path in the spiritual worlds. Inasmuch as we pursue the science of the spirit, we are creating the right seeds for the present time. And the science of the spirit must be pursued.
You see from this that our time can become ever more clear to us through the spiritual understanding of its fundamental character and nature. This deepening of our inner faculties that must be striven for in order to come to a more real astronomy, for example, must also be striven for in social thinking. Regarding our thinking, we—or at any rate, most of us—have become as much asleep and dreaming in outer lives as we are in regards to astronomy, for instance, which I chose for an example. In the centuries gone by, and right up to today, very much has become veiled from humanity. Nor will what was present earlier appear again—investigations, for instance, through a priestess of Isis or through the Celtic druidical mysteries in which a priestess was similarly employed. To seek in that way to know about the action here of the spiritual will not recur; much more inward ways will be found, ways much more suited to future humanity. But they must be found.
Now, connect this with something I have already indicated yesterday. Remember that the servant of Osiris prepared the priestess of Isis before the fifteenth of a certain month of the year in order to obtain certain prophetic utterances from her when she traversed the sun-space with her soul. What happened through this Isis cult? What occurred was that actual time—not the abstract time of which we dream today, but actual time, was investigated. The time of year, the point of time, was, in fact, a specially important point, and the point on the return path was again important. How time works—concrete, real time—was expressed through the content of what the Isis priestess had to say. Then, might not the inscription on the Isis image read, “I am the Past, the Present and the Future?” this is the order of time. But only when such prophetic research was penetrated with a noble mood resembling the mood of virginity, when coming near to Isis was symbolized by the fact that Isis wore a veil, only then could one bring forth what was necessary. The whole must be steeped in holiness, in the atmosphere of a sacrifice.
Do not imagine that wisdom was not connected with the practical in those ancient times. What was called wisdom was fully united with practical things. Everything had a practical direction. One investigated the voice of the gods in the Egyptian temples, but the investigations were made in order to know in the right way which days or hours were most suited for sowing. Everything was connected with practical life. One investigated the action of the gods in practical life, and was conscious of how they penetrate it. Indeed, it was necessary that this temple service should be kept holy. What evils could have been committed if it had not been treated as sacred! It must never be asserted that these things that relate to past ages will arise again in the same way. They will arise quite differently. But a knowledge will again be won for humanity that will be directly fitted for entering practical life. A spiritual knowledge—but just because it is spiritual, a practical knowledge—will again appear in which the things around us will be fully mastered. Neither an Isis nor an Osiris cult will appear. Something else will arise that will bear the traces of our having passed through the centuries since the Isis and Osiris cult existed. It will show that the new science of the spirit must be sought with full consciousness and in freedom. But the things that have taken place must be tested a little in their reality. History must be different from what it so often is today, when people merely make researches in documents and records.
One comes, however, upon all sorts of peculiar explanations, like the one I have already given regarding Isis. When there stood as inscription on her image, “I am the Past, the Present and the Future,” one who was initiated knew that this referred to concrete reality and that the veil only expressed a certain attitude of mind. Today, people say of the veiled Isis image at Sais that the veil means that one cannot penetrate behind wisdom, that one will never know who Isis is. But when the inscription, “I am the Past, the Present, and the Future, no mortal hath yet lifted my veil,” stands there, one must explain it as meaning that the veil is not lifted because one only approaches its holiness when veiled as a nun, not because something lies behind it that one cannot know and that cannot be communicated to anyone. If the explanation that people usually give were correct, then one must really compare it with the trivial statement, “I am called Hans Muller, but you will never know my name.” She says indeed who she is—“I am the Past, the Present and the Future”—and this implies that it is for her to impart the Mysteries of Time, while what flows out of Time into Space is to be mediated by the Osiris priest. He is to carry the temporal into the spatial and is to receive in thought what comes from the soul, that is, the Isis revelation that is embedded in the universe and its course.
Today, the science of the spirit is still largely held to be foolish. But when it has really been understood, it will be seen to contain a science much more real than the scientific dream of the past centuries. Quite different practical operations, practical mastery of the outer world, will come to light when the time arrives. It is not yet time today; mankind must first have knowledge and know in the spirit of spiritual science before it can act in the spirit of the science of the spirit.
I wanted to go into this in order to point out precisely at this time how it is only through a true understanding of what has happened that an understanding can also be reached of what has to happen. In the future, humanity must be guided beyond many things with whose karma mankind is heavily burdened in our present grievous and painful times. Today mankind is burdened with the karma of the dream life of the past centuries. This mystery must first be grasped on its depths; then it will be easier to understand our sorrowful present and also to understand how humanity must gradually prepare a different karma for the future.
Achter Vortrag
Es war gestern mein Bestreben, durch den Vortrag hindurchtönen zu lassen, daß Sinn, weisheitsvolle Führung in der geschichtlichen Entwickelung der Menschheit ist, und daß man diese weisheitsvolle Führung, diesen Sinn in der geschichtlichen Entwickelung der Menschheit nur dann finden kann, wenn man tiefer hineinschürft in die geistigen Untergründe. Das versuchte ich ja gestern durchtönen zu lassen, das versuchte ich schon seit Wochen an einzelnen konkreten Beispielen auseinanderzusetzen. Die Menschen im allgemeinen leben ja so innerhalb ihres Zeitalters, daß sie die Ereignisse dieses Zeitalters an sich herankommen lassen, daß sie unter diesen Ereignissen Glück oder Unglück, Schmerz oder Freude erleben, daß sie also ihren Anteil in bezug auf Gemütseindrücke aus den Impulsen des Zeitalters mit hinwegnehmen. Sie denken in einer gewissen Beziehung auch nach; allein in unserem Zeitalter bedeutet das Nachdenken über das, was geschieht, nicht gerade außerordentlich viel, weil die ganze geistige Entwickelung unseres Zeitalters nicht danach ist, in die Ursachen, die hinter den Erscheinungen geistig walten, wirklich einzudringen.
Nun habe ich Sie gestern aufmerksam gemacht auf das, was der tiefer in die Zeitereignisse Eindringende immer wieder und wiederum sich vor seine Seele halten sollte: daß, so wie das Denken, Empfinden der sogenannten kultivierten Menschheit heute ist, die soziale Ordnung nur wenige Dezennien aufrechterhalten werden kann. Notwendig ist der Menschheit eine Umgestaltung des Empfindens und Denkens, ein Umändern in bezug auf viele Ideen, Empfindungen, Gefühle und Willensimpulse. Geisteswissenschaft will das ihrige beitragen, um zum Verständnisse eines solchen Umlernens zu führen.
Die äußere Geschichte tut ja heute im allgemeinen recht wenig, um einem Menschen begreiflich zu machen, warum die Dinge, die um ihn herum vorgehen, so sind, wie sie eben sind. Die äußere Geschichte, die heute zum großen Teil in den inneren Werdegang der Dinge nicht hineinblicken will, die registriert das, was äußerlich geschieht, und betrachtet immer das Frühere, was geschehen ist, eben als die Ursache des Folgenden, man möchte sagen, in der einfachsten, bequemsten Weise. Aber wenn man in einer solchen einfachen, bequemen Weise die Dinge auf ihre Ursachen zurückführt, wie es die Geschichte heute vielfach tut, dann kommt man zu richtigen Absurditäten. Denn man würde letzten Endes anlangen müssen bei der Anschauung, daß das meiste, ja vielleicht das Ausgebreitetste, was geschieht, nicht dem Sinn, sondern dem Widersinn sein Dasein verdankt. Daß nicht Sinn in der Geschichte ist, sondern daß Unsinn in der Geschichte ist, würde man sich gestehen müssen, wenn man die letzten Konsequenzen der Anschauungen zöge, denen man sich heute vielfach hingibt. Nehmen wir ein Beispiel, das jeder ins Auge fassen kann, wenn er die äußere Geschichte durchgeht.
Fragen wir zum Beispiel nach dem Ursprunge der englischen Religionsgenossenschaft, der anglikanischen Kirche, der viele Menschen angehören, und suchen wir ihren äußeren historischen Ursprung. Nun, da werden wir finden, daß vom Jahre 1509 bis 1547 Heinrich VIII. regiert hat, daß dieser Heinrich VIII. sechs Frauen hatte. Die erste wurde durch Scheidung von ihm getrennt, aber diese Scheidung spielt, rein äußerlich betrachtet, eine große historische Rolle. Katharina von Aragonien, von ihr ließ er sich scheiden. Die zweite, Anna Boleyn, ließ er hinrichten. Die dritte, Johanna Seymour, starb. Von der vierten ließ er sich wieder scheiden. Die fünfte, Katharina Howard, wurde wieder hingerichtet. Nur die sechste überlebte ihn, und wenn man die Geschichte weiter prüft, eigentlich nur durch eine Art von Irrtum, denn auch ihr war ein anderes Schicksal zugedacht. Diese etwas komplizierte Ehegeschichte Heinrichs VIII, der, wie gesagt, vom Jahre 1509 bis 1547 regierte, möchte ich weniger ihres historischen Inhaltes willen anführen, als mehr um hinzuführen zu einer Betrachtung des Charakters Heinrichs VIII. Denn man kann schon etwas Anschauung über den Charakter bekommen, wenn man weiß, daß eine Persönlichkeit zwei Frauen hat hinrichten lassen und sich von einer gewissen Anzahl hat scheiden lassen und so weiter.
Nun aber, rein äußerlich, historisch genommen, spielt die Scheidung von der ersten, von Katharina von Aragonien, eine gewisse bedeutsame Rolle; denn man braucht nur zwei Ereignisse ins Auge zu fassen, um diese gewichtige Rolle äußerlich zu charakterisieren. Erstens wurde, weil der Papst sich weigerte, die Ehe zu scheiden, der «Defensor fidei», der Verteidiger des Glaubens, wie er sich zuerst nannte, das heißt des katholischen, von Rom ausgehenden Glaubens, Gegner des Papstes, Gegner der von Rom aus zu führenden katholischen Kirche, und trennte einfach durch seine Machtmittel die englische Kirche von der allgemeinen katholischen Kirche, so daß eine Art Reformation eintrat; aber eine Reformation ganz eigener Art, darin bestehend, daß die alten Gebräuche, Zeremonien, Ritualien beibehalten wurden. Es war also riicht so, wie es bei den Protestanten war, daß wirklich aus einer geistigen Grundlage und geistigen Kraft heraus eine Erneuerung gesucht worden ist, sondern es wurde alles Religiöse beibehalten. Nur innerhalb Englands sollte die Kirche abgetrennt werden von der allgemeinen katholischen Kirche, weil eben der Papst sich weigerte, die Ehe Heinrichs VIII. zu scheiden. Also um eine andere Frau zu bekommen, begründete dieser Mann für sein Volk eine neue Kirche, die seither besteht. Wir haben also die äußere historische Tatsache, daß Millionen und Millionen von Menschen durch Zeitalter hindurch in einem Glaubenszusammenhange leben, weil eines Königs Scheidung nur dadurch bewirkt werden konnte, daß er diesen Glaubenszusammenhang schuf! Es ist äußerer historischer Zusammenhang. Ist das nicht eine Absurdität? Und wenn man genauer sich die Sache ansieht, dann kommt auch noch eine innere Absurdität dazu, eine richtige innere Absurdität; denn es ist gar nicht zu leugnen, daß Tausende und aber Tausende von Menschen seit der Scheidung Heinrichs VIII., das heißt seit der Begründung der englischen Kirche, in diesem Glaubenszusammenhange, der auf so fragwürdige Weise entstanden ist, wirklich tiefes religiöses inneres Leben gefunden haben. Das heißt: Es entsteht etwas in der Geschichte durch eine höchst fragwürdige Ursache, und die Früchte, die eintreten, können für Tausende und aber Tausende von Menschen die am meisten innerlich Seelenheil bringenden sein, sind es auch gewesen. Man ziehe nur die Konsequenzen der Dinge. Man huscht so über die Dinge in ihrer Entwickelung hinweg; aber man ziehe die Konsequenzen solcher Dinge, dann wird man sehen, daß man auf die verschiedensten Absurditäten kommt, wenn man unter dem Gesichtswinkel die Tatsachen betrachtet, unter dem man sie heute betrachtet.
Ich sagte, diese eine Tatsache ist eingetreten; aber auch noch eine andere Tatsache haben wir zu verzeichnen. Das ist die Tatsache der Hinrichtung des Thomas Morus, jenes bedeutenden, großen, genialischen Schülers des Pico von Mirandola, der die «Utopia» geschrieben hat, ein wunderbares Werk, in dem er aus einem visionären Schauen heraus - ich kann das heute nicht weiter ausführen, aber das kann ein anderes Mal ausgeführt werden — die Idee eines sozialen Zusammenhanges der Menschen geschaffen hat; so daß man sieht, daß dieser Schüler Picos della Mirandola, Thomas Morus, der aus einem gewissen bei ihm auftretenden atavistischen Hellsehen sich ein Bild von einer sozialen Ordnung macht, dieses Bild zeichnet. Mögen diejenigen Leute, die nun ganz gescheit sind, über die Anwendbarkeit dieses Bildes denken wie sie wollen, aber Genialität und geniale Impulse leben in diesem Bilde. Wenn auch ein solches Bild nicht unmittelbar anwendbar ist auf die äußere Wirklichkeit, so gilt eben in bezug auf ein solches Bild immer das, was Johann Gottlieb Fichte gesagt hat mit Bezug auf solche sozialen und anderen Ideale, die für die Menschheit aufgestellt werden. Mit Bezug auf solche Ideale spricht sich Fichte einmal aus, nachdem er ins Auge gefaßt hat, wie immer wieder und wiederum die Leute sagen: Nun ja, da kommen diese Denker und predigen allerlei Ideale, aber das sind unpraktische Leute, das kann man nicht anwenden! - Da sagte Fichte in bezug auf solche Einwendungen: Daß sich Ideale im wirklichen Leben nicht unmittelbar anwenden lassen, das wissen wir anderen ebensogut als diejenigen, die solche Einwendungen machen, vielleicht besser; nur wissen wir auch, daß das Leben immerzu, wenn es wirklich vorwärtsgehen soll, nach solchen Idealen geformt werden muß. Diejenigen aber, die von solchen Idealen nichts wissen wollen, sagt Johann Gottlieb Fichte, sie zeigen weiter nichts, als daß bei der Evolution der Menschheit nicht auf sie gerechnet ist. Und so möge ihnen denn der gute Gott Regen und Sonnenschein zu rechter Zeit, und möglichst auch Speise und Trank zur rechten Zeit und eine gute Verdauung verleihen, und wenn es sein kann, auch gute Gedanken ab und zu. — So spricht Johann Gottlieb Fichte mit Recht; denn das, was sich in der Welt verwirklicht, sind doch die Ideale der Menschheit, wenn auch andere Kräfte und andere Impulse zusammenwirken mit diesen Idealen, und diese Ideale nicht nur unmittelbare sind, sondern mittelbare.
Allein aus mancherlei Gründen wurde gerade unter dem Einflusse Heinrichs VIII. auch Thomas Morus hingerichtet. Und so sehen wir gerade in einer solchen Hinrichtung, wie die des Thomas Morus ist, in diesem Zeitalter und in der Entstehung der englischen Kirche zwei Ereignisse, die, wenn man sie ihrem Sinne nach kennt, ihrem tieferen Sinne nach kennenlernen will, eben auch tiefer betrachtet werden müssen. Nur unter gewissen Voraussetzungen kann man verstehen, warum die angedeutete Entwickelung sich so, wie sie geschildert worden ist, vollzogen hat. Man kann diese Entwickelung nur verstehen, wenn man gerade hervorragende Geister betrachtet innerhalb dieser Entwickelung, wie sie gefolgt ist auf das Zeitalter und auf die Taten Heinrichs VIII.
Betrachten wir zunächst nur den Umstand, daß da ein Glaubenszusammenhang geschaffen worden ist, um eine Ehescheidung herbeizuführen. Wie gesagt, für den einzelnen Menschen, wenn er religiös veranlagt war, brauchte das gar keine besondere Wirkung zu haben, denn er konnte sein Heil finden auch innerhalb der so entstandenen Kirche. Viele fanden es. Aber im ganzen geschichtlichen Zusammenhang, im geschichtlichen Werden seit jener Zeit sehen wir schon, daß durch diese äußerliche Herstellung eines Glaubenszusammenhanges etwas ganz Besonderes bewirkt worden ist. Dazu muß ins Auge gefaßt werden, was an geistigen Impulsen gerade von der Kulturgemeinschaft ausgegangen ist, in die dieser religiöse Zusammenhang hineingestellt worden ist. Man muß da bei einer objektiven Betrachtung sich klar darüber sein, daß, nachdem in Europa der südwestliche Einfluß an geistigen Impulsen mehr und mehr zurückzusinken begann, der Einfluß der englischen Kultur immer mehr und mehr wuchs. Der Einfluß der englischen Geistesimpulse wurde immer stärker und stärker, wurde stark zunächst auf dem Westen des europäischen Kontinents, dann auf dem ganzen europäischen Kontinent, und wenn man von den stärksten Einflüssen in geistiger Beziehung mit Bezug auf das 18. und 19. Jahrhundert für Europa sprechen will, so muß man natürlich die von England ausgehenden Impulse ins Auge fassen.
Da treten nun gewisse Leute auf innerhalb der englischen Kultur selber, welche von diesem Kulturimpulse beseelt sind; da treten zum Beispiel auch innerhalb Frankreichs gewisse Leute auf, in denen diese Kulturimpulse leben. In England Philosophen, zum Beispiel der außerordentlich einflußreiche Philosoph Locke. Gewiß, heute wissen nicht viele Leute etwas von Locke, aber die Einflüsse solcher Leute gehen durch tausend und aber tausend für das äußere Leben unsichtbare Kulturkanäle, und Locke hat einen ungeheuren Einfluß gehabt auf Voltaire, und wie hat Voltaire das europäische Denken beeinflußt! Aber Voltaires Einfluß geht auf Lockes Einfluß zurück. Wie viel ist geschehen unmittelbar unter dem Einflusse Locke-Voltaires! Wie viele Gedanken wären nicht über Europa gekommen, wenn dieser Impuls Locke-Voltaires nicht gewesen wäre. Wie anders hätte sich das politische, das soziale Leben in Europa abgespielt, wenn Locke-Voltaire die europäische Seele nicht mit Gedanken gespeist hätten. In Frankreich sehen wir zum Beispiel wiederum dieselben Impulse leben in dem ungeheuer einflußreichen Montesquieu. Wenn wir dann auf den weiteren Gedankeneinfluß auf dem Kontinente sehen, so sehen wir, wie durch Hume, wie später durch Darwin das menschliche Denken revolutioniert wird. Und wiederum sehen wir, wie durch Locke-Voltaire, so durch Hume-Darwin ein ungeheurer Einfluß ausgeübt wird. Und als Marx, der Begründer des modernen Sozialismus, der einen Einfluß hat, welcher heute von denen, die sich Gebildete nennen, noch gar nicht abgeschätzt werden kann, weil dieser Einfluß in den breitesten Schichten lebt - als Marx sein grundlegendes Werk «Das Kapital» zu schreiben begann und seine Studien machte, da ging er nach England! Gewiß lebte Hegelianismus in Marx, aber darwinistisch gefärbter Hegelianismus. Und wer das Verfassungsleben der einzelnen europäischen Staaten im 19. Jahrhundert studiert, wer die Verfassungskämpfe studiert, der wird kennenlernen, wie tiefgehend der Einfluß der von dorther kommenden Kulturimpulse war. Das alles kann ja hier nur angedeutet werden.
Wenn wir nun aber gerade die hervorragenden Persönlichkeiten, die also Europa eine gewisse Physiognomie geben, ins Auge fassen, dann finden wir bei ihnen überall] ein besonders entwickeltes, abstrakt-rationalistisches Denken, ein solches Denken, wie es ein gutes, ein vorzügliches Instrument ist, um die physische Welt, die materielle Welt zu erforschen, kennenzulernen, zu behandeln und so weiter. Sowohl in Locke-Voltaire, in Montesquieu, wie in Hume-Darwin, in allem, was von ihnen abhängig ist, lebt Fähigkeit, und diese Fähigkeit pflanzt sich in das europäische Denken fort, auch in das europäische Gefühlsleben derjenige, der nichts weiß davon, ist deshalb doch tief davon beeinflußt — und schafft eine Art von Denken, die besonders geeignet ist, die materiellen Zusammenhänge der Welt zu erkennen und zu behandeln, soziale Ordnungen zu schaffen, welche auf die materiellen Zusammenhänge gehen.
Nun sehen wir eine gewisse Begleiterscheinung, die nicht ohne Bedeutung ist, ganz und gar nicht ohne Bedeutung ist, bei allen diesen Denkern auftreten. Diese Denker sind scharfe, zuweilen genialische Denker, eindringliche Denker in bezug auf die materiellen Zusammenhänge der Welt; aber sie alle sind Denker, welche zur religiösen Entwickelung der Menschheit eine eigenrümliche Stellung einnehmen, welche das Denken durchaus nicht anwenden wollen auf die Gebiete des religiösen Lebens. Weder Locke, noch Hume, noch Darwin, noch Montesquieu wollen das Denken auf das anwenden, was sie fürGegenstände des religiösen Lebens halten. Aber sie fechten dieses religiöse Leben auch nicht an, sondern sie nehmen es hin, so wie es sich in der Geschichte einmal herausgebildet hat. Sie nehmen es als eine Tatsache hin. In diesen Kreisen war ein Ausspruch ganz gang und gäbe: Man ist Katholik, man ist Protestant, so wie man Franzose oder Engländer ist; — das heißt: man nimmt es als etwas, was eben da ist, hin, man kritisiert daran nicht; man fügt sich da hinein, man läßt das stehen. Aber man tippt auch nicht mit dem Denken an die Dinge! Ein so energischer, scharfer Denker wie Hume lebt gerade in dieser Empfindung, in diesem Gefühle, auch Montesquieu lebt in diesem Gefühl, in dieser Empfindung: stehen lassen das religiöse Leben, aber es anerkennen im äußeren Leben; ja nicht den Scharfsinn, den man auf materielle Dinge so sehr anwendet, irgendwie geltend machen in bezug auf die Angelegenheiten der geistigen Welt.
Diese geschichtliche Folge, die ist geistig durchaus bedingt durch die gleichgültige Einrichtung der englischen Religion durch Heinrich VIII. Das ist der innere Sinn der Sache. Diese Stimmung, die ausgegossen wird über unzählige europäische Impulse, die ist abhängig davon, daß ein gewisser Religionszusammenhang geschaffen worden ist durch das gleichgültige Ereignis, daß sich ein Mann scheiden lassen will. Dieses gleichgültige Ereignis, daß sich ein Mann scheiden lassen will, das steht am Ausgangspunkt, und das ergibt die Stimmung, überhaupt sich nicht zu kümmern um diese Sache, aber sie auch gelten zu lassen durch Generation und Generation, Jahrhunderte und Jahrhunderte. Und so wie es war in bezug auf das Denken über die religiösen Angelegenheiten, hat es nur dadurch kommen können, daß dieses historische Ereignis am Ausgangspunkt gestanden ist. Nur wenn man die Dinge innerlich betrachtet, dann findet man den entsprechenden Zusammenhang.
Und das andere Ereignis, die Hinrichtung des Thomas Morus, 1535: Ein Mann wird hingerichtet aus verschiedenen Zusammenhängen heraus, der in die geistige Welt hineinschaut, der, wenn auch in verzerrter, karikierter Gestalt, vieles aus der geistigen Welt herausholt; er wird hingerichtet, äußerlich — innerlich noch aus anderen Gründen, die ich heute nicht erörtern kann - schon aus dem Grunde, weil er denen sich nicht anschließt, die den Supremateid schwören sollen, also die anerkennen sollen die Trennung der englischen Kirche von der römischen Kirche. Ein solcher Mann geht hinüber in die geistige Welt so, daß die Seele den physischen Leib verlassen hat, nachdem vorher diese Seele im physischen Leibe schon tiefeEinblicke in die geistige Welt getan hat. Das bleibt als Ursache bestehen, das lebt als Ursache weiter in der Welt. Was Thomas Morus geschaut hat im physischen Leib aus der geistigen Welt, das bleibt mit ihm so verbunden, wenn er mit der Seele durch die Pforte des Todes geht, daß er gerade durch das auf sein weiteres Zeitalter eine große Wirkung ausüben kann..
Und so wirken diese zwei Strömungen zusammen: eine äußere, die ich vorher charakterisiert habe, gleichgültig gegenüber dem religiösen Leben, aber voll scheinbar gläubigen Anerkennens dieses religiösen Lebens, und eine Seele, die mächtig geworden ist dadurch, daß sie gerade im physischen Leibe Übersinnliches erlebt hat und das ausstrahlen läßt über die folgende Entwickelung. Das strahlte hinein in die andere geistige Atmosphäre, die ich Ihnen vor etwa acht Tagen hier charakterisiert habe. Denn diese geistige Atmosphäre des 14., 15., 16., 17., 18., 19. Jahrhunderts ist ja, wie wir wissen, außerdem von den Impulsen durchzogen, die entstanden sind durch die Behandlung und die Hinrichtung der Templer.
Die Tempelritter - 1119 begründet, wir wissen es — waren zuerst innerhalb der Kreuzzüge tätig; dann breiteten sie sich aus nach Europa, und durch besondere Zusammenhänge wurden da viele Menschen das Opfer der Habgier, der Geldgier Philipps des Schönen. Wie gesagt, ich habe Ihnen das geschildert. Aber, fassen wir das gerade noch einmal ins Auge, wie diese Templer das Opfer geworden sind, richten wir noch einmal den Blick darauf, wie wir das dargestellt haben aus dem wirklichen Verlauf der Tatsache: daß zahlreiche dieser Tempelritter gefoltert worden sind, nachdem sie in dem Leben, das sie durchgemacht hatten, eine christliche Einweihung erfahren hatten durch die Grundsätze und Impulse, die im Templerorden lebten. Mögen die Verleumdungsschriften auch noch so viel Schändliches von den Templern erzählen: das kann auch historisch nachgewiesen werden, daß es nicht wahr ist. Auswüchse natürlich sind überall; aber im wesentlichen ist es nicht wahr. Das, was im Templerorden gepflegt worden ist, war so, daß im Templerorden ein jeder wissen sollte, daß sein Blut nicht ihm gehört, sondern der Einlebung des Mysteriums von Golgatha im geistigen Sinne in die abendländische und auch zum Teil in die morgenländische Menschheit. Und was dem Templer herausgestrahlt ist aus dieser opferwilligen Gesinnung gegenüber dem Mysterium von Golgatha, das verwandelte sich allmählich in eine Art von christlicher Einweihung, so daß eine größere Anzahl von Templern wirklich bis zu einem gewissen Grade hineinschauen konnte in die geistige Welt. Dadurch waren sie aber auch ganz besonderen Gefahren ausgesetzt, wenn ihnen das Bewußtsein getrübt wurde durch die Qualen der Folter, die in Hunderten und Hunderten von Fällen vollzogen worden ist. Ihr Bewußtsein wurde getrübt durch die Folterung; dadurch war ihr Tagesbewußtsein gelähmt und ein Unterbewußtes kam zum Vorschein. All die Anfechtungen, denen ausgesetzt ist derjenige, der in solche geistige Höhe strebt, wurden zur Aussage auf dem Foltermarterinstrument. Und so kam es — und Philipp der Schöne wußte, daß das so kommen würde, denn er war in bezug auf seine Art ein genialischer Mensch, aber er war ein genialischer Mensch aus Habgier und Schätzegier; ich habe ja das genauer geschildert -, so kam es denn, daß eine große Anzahl von Templern aus einem Unterbewußtsein heraus sowohl bejahten jene sonderbare Anklage, die sich auch geltend macht auf Verleugnung der christlichen Religion und des Mysteriums von Golgatha — was aus ihren Anfechtungen, aus ihren Versuchungen heraus verständlich war-, wie auch, daß sie anderer Verbrechen sich anklagten. Eine Anzahl widerrief dann, wenn das Bewußtsein nach Herabkommen von dem Foltermarterinstrument wiederhergestellt war; eine Anzahl konnte nicht widerrufen. Kurz, bei vierundfünfzig Tempelrittern war es zu einer grausamen Hinrichtung gekommen, auch bei dem Führer des Tempelrittertums, Jakob Bernhard von Molay.
Seelen waren da durch die Pforte des Todes gegangen, welche nicht nur in ihrem Tagesbewußtsein hineingeschaut hatten in die fortschreitende geistige Welt dadurch, daß sie zu einer christlichen Initiation gekommen waren, daß sie hatten schauen können die Geheimnisse des Mysteriums von Golgatha, sondern die auch dadurch etwas über den Weltenlauf wußten und im Weltenlauf wirken konnten, daß sie die den menschlichen Trieben entgegenstehenden Mächte kennengelernt hatten, die aus ihnen sprachen auf der Folterbank, durch die sie sich unschuldig angeklagt hatten. Diese furchtbaren, gräßlichen Erlebnisse, die nahmen eine entsprechende Gestalt an, als diese Seelen in der geistigen Welt waren. Und ich habe es schon erwähnt, daß von diesen Seelen, nachdem sie durchgegangen waren durch die Pforte des Todes, vieles von dem ausstrahlte, was jetzt weiterwirken sollte in den übersinnlichen Impulsen des 15., 16., 17., 18., 19. Jahrhunderts bis in unsere Zeit herein. Was als Inspiration in einzelnen begabten Persönlichkeiten lebt, das kommt, wenn man seine wirkliche Ursache betrachtet, daher, daß Seelen in die geistige Welt hinaufgezogen sind, die solches erlebt haben, wie es Philipp der Schöne den 'Templern hat angedeihen lassen, bevor sie durch die Pforte des Todes gegangen sind.
Durch das alles hat sich das Zeitalter vorbereitet, in das wir hineingestellt sind. Diese und viele, viele Ursachen müßten noch charakterisiert werden, wenn man voll verstehen wollte, in welche Gedanken ein Mensch, der seither geboren wurde, hineingestellt worden ist. Denn in allem lebte das, was ausfloß von dem Dargestellten. Da kann man geradezu auf historisch Greifbares hinweisen. Ich will nur darauf hinweisen — aber man könnte auf viele Dinge hinweisen -, daß in diesem Zeitalter, von dem ich spreche, ein weithin wirksames Erziehungsbuch geschaffen worden ist: der «Robinson». Nun denke man sich, wie die Begriffe, die im «Robinson» leben, in das zarteste, früheste Kindesalter sich hineinleben, wie dieser «Robinson» nicht nur in seiner ursprünglichen Gestalt Hunderte von Auflagen erlebt hat, in alle Sprachen nicht nur übersetzt worden ist, sondern in allen möglichen Sprachen wieder geschaffen worden ist! Denn es gibt nicht nur böhmische, ungarische, spanische, französische, deutsche, polnische, russische und so weiter Übersetzungen des «Robinson», in all diesen Sprachen gibt es auch Neuschöpfungen im Geiste des Defoe. Was da lebt, wie die Seelen geformt werden, das beachtet man gewöhnlich gar nicht. Dies Ganze, was im Robinson lebt, wäre undenkbar gewesen, wenn die Dinge nicht vorausgegangen wären, von denen ich gesprochen habe.
Alle diese Dinge haben ihren innersten Zusammenhang. Bis in die Einzelheiten herab ist das wahr. Heute macht irgendeiner einen Gang von einer Straße der Stadt in die andere, zu irgendeinem Geschäfte. Er denkt wohl nur, wenn er sich die Sache überlegt, höchstens bis an die allernächste Ursache. Daß man diesen Gang nicht machen würde, daß man dieses Geschäft nicht hätte, wenn nicht alle die Dinge vorangegangen wären, die ich jetzt angeführt habe, daran denken die Menschen nicht, wie überhaupt die inneren Zusammenhänge wenig berücksichtigt werden. Ich habe öfter schon aufmerksam darauf gemacht, wie wenig die Menschen geneigt sind, die inneren Zusammenhänge ins Auge zu fassen. Derjenige, der die Dinge ganz äußerlich betrachtet, denkt vielleicht einmal nach: Wer hat den Gotthardtunnel gebaut oder irgendeinen Tunnel? — Heute werden Tunnels nicht gebaut, ohne daß man gewisse Berechnungen macht: Differentialrechnungen. Nicht diejenigen allein haben den Gotthardtunnel gebaut, die Stein auf Stein geformt haben, sondern wenn es heute nicht Differentialrechnung gäbe, wäre der Gotthardtunnel nicht gebaut worden. Der einsame Denker Leibniz hat die Differentialrechnung erfunden; der hat mitgebaut! Das fließt alles ein. Ich will das nur zur Verdeutlichung sagen, denn das Beispiel an sich will ja nicht viel sagen; ich will es zur Verdeutlichung nur erwähnen.
Und unter all diesen Einflüssen, die ich zu charakterisieren versuchte, steht unser Zeitalter, steht das ganze Denken, die ganze Konfiguration unseres Zeitalters. Nun ist eine bestimmte Eigentümlichkeit für dieses Zeitalter hervorzuheben; das ist, daß dieses Zeitalter, seinem Glauben nach, nicht nur mit beiden Füßen, sondern mit den Händen, ja mit dem ganzen Leib in der Wirklichkeit drinnen steht. Das ist der Stolz, um nicht zu sagen der Hochmut unseres Zeitalters, daß man meint, tief drinnen in der Wirklichkeit zu stehen. Ungemein stolz sind die Leute auf dieses Tief-in-der-Wirklichkeit-drinnen-Stehen. Aber schon mit den Gedanken - das wird ein späteres Zeitalter lehren - steht unser Zeitalter gar nicht in der Wirklichkeit drinnen, viel, viel weniger als ein früheres Zeitalter. Denn, was wird ein künftiges Zeitalter lehren? Nun ja, es wird natürlich nicht in Abrede stellen, daß unser Zeitalter große Gedanken, große Errungenschaften hat. Die kopernikanische Weltanschauung tritt auf; Galilei schafft die moderne Physik, Kepler die moderne Astronomie; der Galvanismus, der Voltaismus, die ganze Elektrizitätskultur treten auf; die Dampfkultur tritt auf und so weiter. Also die Gedanken, die in diesem Zeitalter geschaffen werden, sie sind eindringlich, sie sind großartig. Und immer wieder und wiederum wiederholen doch die Leute, wenn sie es auch nicht mit denselben Worten ausdrücken, wie sie sich bewußt sind, daß wir es «so herrlich weit gebracht» haben gegenüber dem dummen Aberglauben der Menschen in früheren Zeitaltern. Kurz, die Menschen sind ganz voll überzeugt, daß zum Beispiel Kopernikus endlich es dahin gebracht hat, einzusehen, daß die Sonne stillsteht, oder eine eigene Bewegung meinetwillen hat, aber jedenfalls, daß sie sich nicht um die Erde herumbewegt in vierundzwanzig Stunden, sondern daß sich die Erde um sich selbst, daß sich die Erde um die Sonne dann bewegt im Jahreslauf und so weiter. Die Dinge sind ja bekannt. Man faßt sie heute so auf, als ob nun endlich die Menschheit dazu gekommen wäre, den alten Aberglauben von früher, die ptolemäische Weltanschauung, zu verlassen und die Wahrheit an die Stelle des alten Irrtums zu setzen. Die früheren Menschen haben so allerlei dummes Zeug geglaubt, weil sie ihren Sinnen vertraut haben, aber die späteren Menschen sind dazu gekommen, endlich einzusehen: Die Sonne ist im Mittelpunkt, Merkur, Venus, Erde, Mars, Jupiter, Saturn, Uranus, Neptun weiter draußen, kreisen in Ellipsen um sie. — Endlich weiß man, daß im Jahreslaufe zum Beispiel die Erde sich um die Sonne herum bewegt, und — man hat es so herrlich weit gebracht.

Wir sind gar nicht mehr weit entfernt von dem Zeitalter, welches einsehen wird, um was es sich handelt. Gar nicht um die wahre Wirklichkeit ist es zu tun den geistigen Mächten, von denen Kopernikus, Kepler, Galilei abhängig sind, sondern um das Hereinbringen von bestimmten Fähigkeiten in den Menschenkopf. Das, worauf es ankommt, ist die Erziehung der Menschheit durch die Erziehung der Erde hindurch, und die Menschheit sollte gerade eine Zeitlang so denken über die Welt, um durch die Gedanken in einer gewissen Weise erzogen zu werden. Darauf kommt es der weisen Weltenlenkung an. Denn, wird man anfangen, die Sache geistig zu betrachten, nicht bloß so wie es Kopernikus, Kepler, Galilei gemacht haben und namentlich ihre Nachfolger, rein äußerlich mathematisch, physisch, wird man das einmal geistig betrachten, so wird man noch auf andere Dinge kommen, auf sehr merkwürdige Dinge. Man wird sagen: Gut, nun haben wir ein physisches Weltsystem; wenn man es betrachtet, muß man ja es berechnen und ergeometrisieren, so, wie es eben heute in jeder Elementarschule fast gelehrt wird. — Aber geistig betrachtet sind die Dinge anders. Sehen Sie, dem geistig gebildeten Betrachter bietet sich zum Beispiel folgendes dar. Er kommt auf eine gewisse Bewegung der Sonne, und diese Bewegung der Sonne, die verläuft so — von einem gewissen Punkte aus gesehen. Ja, so ist es, die Bewegung verläuft so, nur daß, wenn ich dieses hier zeichne und die Sonne wiederum zurückführe, nicht genau der Punkt mit dem früheren Punkt zusammenfällt, sondern etwas darüber liegt. Dies ist eine wirkliche Bewegung der Sonne, die man geistig wahrnehmen kann.

Aber auch die Erde macht gewisse Bewegungen im Laufe eines Jahres. Und das ist so, daß die Erde diese Bahn beschreibt, geistig betrachtet (stark schraffiert):

Perspektivisch müssen Sie sich das vorstellen. Wenn Sie sich die Sonnenbahn so vorstellen in einer Ebene liegend, so ist die Erdenbahn in dieser Ebene liegend, von der Seite gesehen. Wenn das die Sonnenbahn wäre, als Linie betrachtet, ist die Erdenbahn so:

Aber es gibt im wesentlichen, wie Sie daraus sehen, einen Punkt im Weltenall, wo Sonne und Erde sind, nur nicht zu gleicher Zeit, sondern ungefähr, während die Sonne da ist auf ihrer Bahn (Punkt), also diesen Punkt verlassen hat um ein Viertel ihrer Bahn, fängt die Erde bei ihrer Bewegung an in dem Punkt, den die Sonne verlassen hat. Wir sind nämlich wirklich im Weltenraume nach einer gewissen Zeit an der Stelle, wo die Sonne war; wir gehen gewissermaßen der Bahn der Sonne nach, kreuzen sie, sind zu einem gewissen Zeitpunkte des Jahres da, wo die Sonne war. Dann geht die Sonne weiter: ↷ die Erde auch weiter: ↶ und nach einiger Zeit ist die Erde wiederum ungefähr an dem Orte, wo die Sonne war. Wir gehen im Raume richtig mit der Erde durch den Ort durch, wo die Sonne war. Wir segeln da durch; aber wir segeln nicht nur durch, sondern die Sonne läßt Folgen ihrer Wirkung zurück im Raume, den sie zu durchmessen hat, so daß in die Spuren, in die gebliebenen Spuren der Sonne, die Erde eintritt und sie kreuzt, sie wirklich kreuzt. Denn der Raum hat lebendigen Inhalt, hat geistigen Inhalt, und in das, was die Sonne bewirkt, tritt die Erde ein und kreuzt es, segelt durch.
Sehen Sie, so sieht die Sache geistig aus. Geistig muß man solche Linien zeichnen, wenn man die Bahn von Erde und Sonne ins Auge faßt. Auch mit den übrigen Planeten ist ein solcher Zusammenhang. Wir sind zu gewissen Zeiten an den Stellen ungefähr, wo der Merkur war und so weiter. Ganz komplizierte Bewegungen werden im Raume, im Weltenraume von den Planeten ausgeführt, aber sie treten in die Spuren voneinander ein. Jetzt hat man das äußere Bild, das rein geometrische äußere Bild; das andere Bild wird dazukommen, und erst aus der Vereinigung der beiden Bilder wird die spätere Menschheit die Vorstellung gewinnen, die sie haben muß.
Sehen Sie, ich trage Ihnen das jetzt vor. Denken Sie, Sie sagen das einem Astronomen, so sagt der: Nun ja, da ist eben einer wahnsinnig geworden, verrückt geworden, und trägt solche Sachen vor; davon kann keine Rede sein. — Aber es ist noch nicht lange her, daß auch eine berühmte Akademie der Wissenschaften sagte, als von Meteorsteinen, die ja vom Himmel auf die Erde fallen, gesprochen wurde: Das ist eine wahnsinnige Behauptung! — Das ist noch gar nicht lange her. Und ähnliche Dinge sind viele zu verzeichnen. Heute erkennt man in der äußeren Physik das Gesetz von der sogenannten Erhaltung der Kraft als etwas Grundlegendes an; der erste, der es ausgesprochen hat, Julius Robert Mayer, wurde ins Irrenhaus gesperrt! Solche Geschichten könnte man natürlich zu Hunderten und Hunderten erzählen. Aber die Sache ist doch so, daß Sie daraus sehen - ich führe das nur als Beispiel an -, wie die Art des Denkens in bezug auf astronomische Dinge, diese wunderbare, erfolgreiche Art des Denkens im 16.,17.,18., 19. Jahrhundert, eher dazu geeignet war, die Menschen gewissermaßen abzubringen von dem Wirklichen: sie stehen gar nicht, wie sie glauben, mit beiden Füßen und mit den Händen und mit dem ganzen Leib drinnen in der Wirklichkeit, sondern sie geben sich höchst phantastischen Vorstellungen hin und halten diese nur für Wirklichkeit. Gerade so sollte die Menschheit erzogen werden in diesen Jahrhunderten, daß sie in bezug auf die äußere Natur sich phantastischen Vorstellungen hingab, damit diese Menschheit nicht in der alten Weise ganz aufgehe in den äußeren Ereignissen, sondern dadurch gerade um so mehr das Gefühl des inneren Ich bekomme. Gerade durch die phantastisch-materialistischen Vorstellungen hat sich das innere Ich-Gefühl in den letzten Jahrhunderten so ungeheuer gesteigert bei den Menschen. Das mußte einmal geschehen, denn das mußte einmal erzeugt werden in der Entwickelung der Geschichte der Menschheit. Ich habe gerade ein astronomisches Beispiel gewählt, allein auf allen Gebieten könnte nachgewiesen werden, wie in den eben verflossenen Jahrhunderten die menschliche Entwickelung so verlief, daß der Mensch gewissermaßen abgezogen worden ist von der wahren Wirklichkeit, von der richtigen Wirklichkeit.
Nun werden Sie fragen: Wußten die Menschen von solchen Dingen wie diesem hier, daß wir in die Spuren der Sonne mit der Erde eintreten, zweimal im Jahre da drinnen sind, wo die Sonne gewirkt hat im Raume? Wußten denn die Menschen überhaupt einmal etwas davon? — Ja, sie wußten schon davon, und es läßt sich sogar historisch leicht nachweisen, daß sie davon wußten. Denken Sie, ein Mensch weiß, weiß richtig: In einer bestimmten Zeit im Laufe des Jahres kreuzt die Erde auf ihrer Bahn so die Sonnenbahn, daß die Erde eintritt in die Spur der Sonne, und zwar so, daß sie der Sonne nachzieht. Das Entgegengesetzte erfüllt sich, wenn die Erde wieder zurückkehrt nach der anderen Seite. Das eine Mal ist es so, als ob die Sonne hinuntersteigt unter die Erdenbahn, das andere Mal, als ob die Sonne hinaufstiege, die Erdenbahn unten wäre. Das eine Mal zieht gewissermaßen der Mensch über die Sonnenbahn hinauf mit der Erde, findet die Spur der Sonne, indem er hinaufzieht, das andere Mal zieht er hinunter, zieht unter die Spur der Sonnenbahn hinunter. - Was konnte der Mensch sagen, der das weiß und der auch die Mittel hat, dies zu konstatieren, der die Mittel hat, zu wissen: Jetzt, an dem Punkte, wo die Erdenbahn die Sonnenbahn durchkreuzt, gehen wir da durch, wo die Sonne gestanden hat? — Was konnte ein solcher Mensch sagen? Ein solcher Mensch konnte sagen: Das ist für uns ein besonders wichtiger Augenblick; wir sind an dem Orte, wo die Sonne gewesen ist! Und in der geistigen Atmosphäre drückt sich das aus, denn man begegnet dem Bilde, das die Sonne im Äther zurückgelassen hat. Da setzt man ein Fest hin! An diesen Zeitpunkt setzt man ein Fest hin. — Und zwei solche Feste feierten die alten Mysterien im Jahre, von denen nur noch geblieben sind — aber fassen Sie das nicht so auf, als ob ich den richtigen Zeitpunkt angeben wollte — schwache Erinnerungen in heutigen Festen; aber man weiß die Zusammenhänge nicht mehr. Aber in den alten Mysterien wußte man: Jetzt kreuzt man die Sonnenbahn so, daß man da im Äther Sonneninhalt findet, der zurückgeblieben ist. Daß die Menschen zu bestimmten Zeiten des Jahres Hauptfeste eingesetzt haben, das hat in solchem Wissen seine Richtlinie.
Mit dem heutigen Wissen sind die Menschen getrennt von diesen Zusammenhängen. Die heutigen Menschen werden auch die Dinge nicht besonders respektieren, sondern sie werden sagen: Nun ja, was kaufe ich mir dafür, wenn ich nun schon weiß, daß ich da an demselben Orte bin, wo die Sonne war? — So würden ja die heutigen Menschen etwa sagen. So haben zum Beispiel die alten Ägypter in ihren Mysterien nicht gesagt. Die haben am fünfzehnten jenes Monats, da sie gewußt haben: Jetzt geht die Erde durch den Punkt hindurch, den die Sonne einmal verlassen hat — jene Priesterin gefragt, die die Priesterin der Isis war und an verborgener Tempelstätte wohl vorbereitet wurde, weil sie wußten: durch die besondere geistige Vorbereitung, welche die Isispriesterin durchmachen konnte, bringt die Isispriesterin das zum Vorschein, was erfahren werden kann, wenn man durch die Sonnenaura durchgeht. - Und die Priester haben versucht, zu erlauschen aus den Aussagen der Isispriesterin, was sie in der Sonnenaura gefunden hat, und schrieben auf: Regnerisches Jahr, die Saaten zu einer bestimmten Zeit ausstreuen — kurz, lauter praktische Dinge, die wichtig waren für die Führung des Lebens im nächsten Jahre. Danach hat man sich wohl gerichtet, denn man hat gewußt, wie der Himmel hereinwirkte auf die Erde. Man hat versucht, das zu erforschen.
Es war schon Verfallszeit, als diese Wissenschaft verraten worden war von Gegnern des Osiris-Isisdienstes. Man konnte sich nur dadurch retten — das ist das äußere Ereignis, das wiederum mit der Osiris-Isissage zusammenhängt -, daß man das, was früher altes Geheimnis einer einzigen Teempelstätte war im alten Ägypten, nun an vierzehn Tempelstätten mitteilte, diese Kunst, mit dem Jahreslaufe in dieser Weise zu gehen und geistig die Einflüsse auf die Erde zu erforschen.
Am meisten abkommen von solchem Zusammenhang mit dem Himmel mußte die Menschheit unseres Zeitalters, weil die Menschheit unseres Zeitalters eben den Weg finden sollte, aus der Unbestimmtheit der Triebe und Instinkte heraus das bloße Ich zu bilden. Das Ich wirkte nicht sehr stark in den Zeiten, in denen sich die Menschen ganz wie zu Instrumenten der Himmelswirkungen machten. Das Ich wirkte nicht stark in den Zeiten, in denen der Priester seinen unmittelbaren Schülern ankündete: Dort stehen die Plejaden; wenn die Plejaden da sind, da müssen wir die Isistage beginnen, da müssen wir sehen, was wir prophetisch erlauschen können als die beste Art, sich im nächsten Jahre zu verhalten. - Man stellte sich ganz so hinein in den Weltenlauf, wie irgendeine Zelle in unseren Organismus, in unsere Gesamtorganisation sich hineinstellt. Individuell werden, persönlich werden konnte die Menschheit nur, wenn sie in einem bestimmten Zeitalter gewissermaßen herausgerissen wurde aus diesem Zusammenhang, wenn schlafend wurden alle diese menschlichen Geistesfähigkeiten, die solche Zusammenhänge vermittelten. Und so wurde denn der Schlaf in bezug auf das Geistige vorbereitet. Und am tiefsten in bezug auf geistige Dinge schlief die Menschheit schon seit dem 14. Jahrhunderte. Aber jetzt ist die Zeit wiederum zum Aufwachen da. Es war eine schlafende Kultur.
Sagen Sie nicht: Ich will die Schöpfung und den Schöpfer kritisieren; warum hat er die Menschen schlafen lassen? — Das heißt, sich mit seinem eigenen Verstande über die Weltenweisheit stellen. Die menschliche Evolution im Laufe der Erdenzeit muß ebenso ihre Schlafensperiode durchmachen, wie der einzelne Mensch im Verlaufe von vierundzwanzig Stunden schlafen muß. Die spirituellen Fähigkeiten schliefen, das heißt: eine Anschauung der Welt im Sinne dieser Fähigkeiten, die zu alledem führen. Sie schliefen und schliefen tief in den angedeuteten Jahrhunderten. Dagegen träumte die Menschheit von den geometrischen Linien im Raume, träumte, und träumte den Traum der kopernikanischen, der galileischen, der darwinistischen Weltanschauung, und gebrauchte diesen Traum, gebrauchte sogar die Täuschung, durch diesen Traum eine besondere Wirklichkeit zu erleben. Denn diese Erziehung brauchte die Menschheit. Ist es doch auch schließlich mit dem einzelnen Schlafe so. Abends sind wir müde, da schlafen wir ein. Dann wachen wir erfrischt mit innerem Wirklichkeitsgefühl auf. Abends haben wir das Wirklichkeitsgefühl nicht. Hätte die Menschheit die alten spirituellen Fähigkeiten fortgebildet, wären die nicht eingeschlafen, so wären die Menschen ermüdet und wären gar nicht zu der Wirklichkeit gekommen. Zu der Wirklichkeit kamen sie gerade dadurch, daß sie in ihrem Denken und Sinnen und auch in ihren sozialen Einrichtungen von der Wirklichkeit abgekommen sind. Dadurch, daß diese Fähigkeiten schliefen, haben in den früheren, vergangenen Jahrhunderten Auffrischungen stattgefunden in der Menschheit. Die Menschheit ist in einer gewissen Beziehung doch freier geworden, als sie in früheren Jahrhunderten war, und wird sich wiederum spirituelles Wissen zunächst, und später auch spirituelles Können erobern müssen, um auf der Bahn der Freiheit immer weiter und weiter fortzuschreiten.
Solche Dinge können gewußt werden. Aber wiederum, die echten Materialisten der Gegenwart werden sagen: Nun, und wenn sie schon gewußt werden! — Ich habe doch materialistische Menschen gefunden, welche sagen: Ach Gott, ja, an das Leben der Seele nach dem Tode soll ich denken? Das werde ich ja sehen, wenn der Tod eingetreten ist; warum brauche ich mich jetzt, im physischen Leib, zu kümmern um dieses Leben nach dem Tode? — Das scheint ein recht plausibler Gedanke zu sein, der Gedanke, daß es eigentlich unnötig sein könnte, sich hier im physischen Leben um das übersinnliche Leben zu kümmern. Aber so ist es nicht, sondern es war so nur in früheren Zeiten, als der Mensch noch nicht zur Freiheit determiniert war. Jetzt ist es so, daß gewisse Gedanken auch von den übersinnlichen Hierarchien nur gefaßt werden können, wenn sie die Menschen hier im Erdendasein fassen. Die Götter denken gewisse Gedanken nur, wenn diese Gedanken in menschlichen Leibern leben. Und diese Gedanken müssen in die geistige Welt durch die Pforte des Todes getragen werden; dann nur können sie wirken. Es ist wahrhaftig so: Derjenige, der nicht denken will über das Übersinnliche, der gleicht einem Bauern, der da sagt zu seinem Nachbar: Du bist ein dummer Kerl, du hebst jedes Jahr einen gewissen Teil der Saat auf! Ich bin zwar erst dieses Jahr ein Bauer geworden, aber ich bin nicht so dumm wie du; ich werde alles verpulvern und alles veressen und werde ruhig warten. Es wird schon von selber wachsen! - Solch einem Bauern gleicht der, der da nichts wissen will davon, daß nicht nur das, was wir hier in der Welt erleben, nicht aufgebraucht werden darf, sondern daß auch eine gewisse Saat in die Seele gelegt werden muß, um diese Seele durchzuführen durch ihren Weg in die geistigen Welten. Indem man Geisteswissenschaft treibt, treibt man für die heutige Zeit entsprechende Saatenlegung. Und die muß getrieben werden!
Sie sehen daraus, daß unser Zeitalter gerade durch die geistige Erfassung in seiner Grundstruktur, in seiner Grund wesenheit einem immer klarer und klarer werden kann; denn diese Verinnerlichung, die angestrebt werden muß, um zu einer wirklichen oder wirklicheren Astronomie zu kommen, diese Verinnerlichung muß zum Beispiel auch mit Bezug auf das soziale Denken angestrebt werden. Denn mit Bezug auf dieses Denken sind wir geradeso schlafend, träumend geworden - die meisten wenigstens im äußeren Leben — wie in bezug auf, sagen wir, astronomische Dinge, die ich als Beispiel gewählt habe. In den verflossenen Jahrhunderten und bis heute ist der Menschheit gerade recht viel, sehr viel verhüllt worden. Das wird auch nicht wieder eintreten, was früher da war, daß man zum Beispiel in dieser Weise äußerlich geforscht hat durch eine Isispriesterin. Aber auch durch die Druidenpriesterin wurde ein Ähnliches getan innerhalb der keltischen Mysterien. Das wird nicht mehr eintreten, daß man in dieser Weise das Hereinwirken des Geistigen zu erkennen sucht; viel innerlichere Wege werden gefunden werden, viel mehr für die zukünftige Menschheit passende Wege werden gefunden werden. Aber die werden gefunden werden müssen,
Nun, bringen Sie damit etwas zusammen, worauf ich gestern hindeutete. Denken Sie, daß der Diener des Osiris die Priesterin der Isis vorbereitete vor dem fünfzehnten eines gewissen Jahresmonats, um aus ihren Aussprüchen, wenn sie mit ihrer Seele durch den Sonnenraum durchging, gewisse prophetische Aussagen zu bekommen. Was geschah denn durch diesen Isisdienst? Es geschah das, daß die wirkliche Zeit nicht jene abstrakte Zeit, von der die Menschen heute träumen, sondern die wirkliche Zeit — erforscht wurde. Die Jahreszeit, der bestimmte Zeitpunkt war ja ein besonders wichtiger; der Punkt auf dem Rückweg war wieder ein wichtiger Punkt. Wie die Zeit wirkt, aber die konkrete, die reale Zeit, das wurde ausgedrückt durch den Inhalt dessen, was die Isispriesterin zu sagen hatte. Konnte denn da nicht als Inschrift auf dem Isisbilde stehen: Ich bin die Vergangenheit, die Gegenwart und die Zukunft? — Die Zeitenordnung ist dieses. Aber nur, wenn solche Weistümererforschung mit edler Gesinnung durchgossen ist, die der Gesinnung der Jungfräulichkeit gegenüber gleicht, also wenn das Nahen der Isis dadurch symbolisiert wird, daß die Isis den Schleier trägt, dann konnte man wirklich das herausbringen, was herauszubringen war. In Heiligkeit, in Opferatmosphäre mußte das Ganze getaucht sein.
In diesen alten Zeiten war das, was man Weisheit nannte, ganz mit der Praxis verbunden. Glauben Sie nur ja nicht, daß in diesen alten Zeiten die Weisheit nicht mit der Praxis verbunden war! Es war alles praktisch eingerichtet. In den ägyptischen Tempeln erforschte man schon die Stimmen der Götter; aber man erforschte die Stimmen der Götter, um in der richtigen Weise zu wissen, wann die Tage oder wann die Stunden sind, in denen man die Saaten am besten pflegt. Alles verband sich mit dem praktischen Leben. Das Hereinwirken der Götter in das praktische Leben erforschte man. Man hatte ein Bewußtsein davon, wie die Götter in das praktische Leben hereinragen. Es war schon notwendig, daß dieser Tempeldienst heilig gehalten wurde, denn welcher Unfug hätte getrieben werden können, wenn er nicht heilig gehalten worden wäre! Durchaus soll nicht behauptet werden, daß diese Dinge, von denen gesprochen werden muß für alte Zeiten, in derselben Weise wieder auftauchen werden. Ganz, ganz anders werden sie wieder auftauchen. Aber ein Wissen wird wieder erworben werden für die Menschheit, welches unmittelbar geeignet ist, in das praktische Leben hineinzugreifen, ein Wissen, mit dem man wiederum die Dinge um uns herum voll beherrschen wird, ein geistiges, aber eben weil es geistig ist, praktisches Wissen, das wird wiederum erstehen. Nicht ein Isisdienst wird auftauchen, auch nicht ein Osirisdienst; doch etwas anderes, was die Spuren davon tragen wird, daß wir durch die Jahrhunderte hindurchgegangen sind, die seit dem Isis- und Osirisdienst verflossen sind; daß mit vollem Bewußtsein und aus Freiheit heraus die neue Geisteswissenschaft gesucht werden muß. Aber ein wenig wird man die Dinge, die sich zugetragen haben, auf ihre Wirklichkeit hin prüfen müssen. Geschichte wird etwas anderes werden müssen, als sie heute vielfach ist, wo man sie nur aus äußeren Akten erforscht.
Da kommt man allerdings auf allerlei recht sonderbare Auslegungen, wie jene, die ich gestern schon in bezug auf die Isis erwähnt habe. Wenn da steht als Inschrift des Isisbildes: Ich bin die Vergangenheit, die Gegenwart und die Zukunft, — so wußte derjenige, der eingeweiht war, wie sich das auf die Konkretheit bezog, und daß der Schleier nur ausdrückte eine gewisse Gesinnung. Heute sagt man vom verschleierten Bilde zu Sais, von dem Isisbilde, der Schleier drücke aus, daß man überhaupt nicht hinter die Weisheit kommen kann, daß man niemals wissen wird, was die Isis ist. Wenn aber dasteht: Ich bin die Vergangenheit, die Gegenwart und die Zukunft, meinen Schleier hat noch kein Sterblicher gelüftet — und man legt das nicht so aus, daß die Lüftung des Schleiers nicht eintritt, weil man der Heiligkeit, um die es sich da handelt, nur im verschleierten Zustande wie der einer Nonne sich nähert, sondern weil, wie so viele sagen, dahinter etwas ruht, was man nicht wissen kann und was niemandem mitgeteilt werden soll, dann stimmt das nicht überein mit dem, daß da steht: Ich bin die Vergangenheit, die Gegenwart und die Zukunft, meinen Schleier hat noch kein Sterblicher gelüfter. - Wäre jene Auslegung eine richtig entwickelte, wie die Leute glauben, so käme es wirklich darauf hinaus, daß man es mit dem trivialen Satze vergleichen muß: Ich heiße Hans Müller, aber meinen Namen wirst du nie erfahren. — Sie sagt ja, wer sie ist: Ich bin die Vergangenheit, die Gegenwart und die Zukunft, — und das bezieht sich eben darauf, daß sie vermitteln soll die Geheimnisse von der Zeit, weil das, was aus der Zeitin den Raum hereinfließt, wiederum der Osirispriester vermitteln soll. Er soll das Zeitliche in das Räumliche hereintragen. Er soll in Gedanken aufnehmen das, was aus der Seele kommt, die gewissermaßen eingeschaltet ist in das Weltenall und seinen Gang: die Isisoffenbarungen.
Heute hält man noch Geisteswissenschaft vielfach für verrücktes Zeug. Man wird aber darauf kommen, daß, wenn man diese Geisteswissenschaft wirklich versteht, sie etwas viel Realeres von Wissenschaft enthält, als der wissenschaftliche Traum der verflossenen Jahrhunderte enthält. Und ganz, ganz andere praktische Hantierungen, praktische Beherrschungen der Außenwelt werden eintreten, wenn es an der Zeit ist. Heute ist es noch nicht an der Zeit. Heute muß die Menschheit erst erkennen, damit sie im Sinne der Geisteswissenschaft eben vorher erkennt, bevor sie handeln kann im Sinne der Geisteswissenschaft.
Das wollte ich auseinandersetzen, um gerade jetzt hinzudeuten darauf, wie nur durch ein wahres Verständnis dessen, was geschehen ist, auch ein Verständnis dessen erlangt werden kann, was zu geschehen hat, damit die Menschheit über manches hinaus- und hinweggeführt werden könne in der Zukunft, an dessen Karma sie schwer trägt in unseren heutigen leidvollen und schmerzerfüllten Tagen. Heute trägt die Menschheit an dem Karma des Traumlebens der verflossenen Jahrhunderte. Dieses Geheimnis wird erst in seiner Tiefe begriffen werden müssen, dann wird man schon besser unsere leidvolle Gegenwart verstehen, und auch verstehen, wie nach und nach die Menschheit sich ein anderes Karma für die Zukunft wird vorbereiten müssen.
Eighth Lecture
Yesterday, my aim was to convey through my lecture that there is meaning and wise guidance in the historical development of humanity, and that this wise guidance, this meaning in the historical development of humanity, can only be found by delving deeper into the spiritual foundations. That is what I tried to convey yesterday, and what I have been trying to explain for weeks using specific examples. People in general live within their age in such a way that they allow the events of that age to come to them, that they experience happiness or unhappiness, pain or joy under these events, that they thus take away their share in terms of emotional impressions from the impulses of the age. They also think in a certain way; but in our age, thinking about what is happening does not mean very much, because the whole intellectual development of our age is not inclined to really penetrate the causes that are at work behind the phenomena.
Yesterday I drew your attention to what those who penetrate more deeply into the events of the times should keep in mind again and again: that, given the way the so-called cultivated humanity thinks and feels today, the social order can only be maintained for a few decades. Humanity needs a transformation of feeling and thinking, a change in many ideas, sensations, feelings, and impulses of the will. Spiritual science wants to contribute its share to leading to an understanding of such a re-learning.
External history today generally does very little to help people understand why the things happening around them are the way they are. External history, which today largely refuses to look into the inner development of things, registers what happens externally and always regards what happened earlier as the cause of what follows, in the simplest and most convenient way, one might say. But if one traces things back to their causes in such a simple, convenient way, as history often does today, then one arrives at real absurdities. For one would ultimately have to conclude that most, perhaps even the most widespread, of what happens owes its existence not to meaning but to nonsense. One would have to admit that there is no meaning in history, but rather nonsense, if one were to draw the ultimate conclusions from the views that are widely held today. Let us take an example that everyone can grasp when looking at external history.
Let us ask, for example, about the origin of the English religious community, the Anglican Church, to which many people belong, and let us seek its external historical origin. Well, we find that Henry VIII reigned from 1509 to 1547 and that this Henry VIII had six wives. The first was separated from him by divorce, but this divorce plays a major historical role, viewed purely from an external perspective. Catherine of Aragon, from whom he divorced. The second, Anne Boleyn, he had executed. The third, Jane Seymour, died. He divorced the fourth. The fifth, Catherine Howard, was also executed. Only the sixth survived him, and if one examines the story further, it was actually only through a kind of mistake, because she too was destined for a different fate. I would like to mention this somewhat complicated marital history of Henry VIII, who, as I said, reigned from 1509 to 1547, not so much for its historical content as to lead to a consideration of Henry VIII's character. For one can gain some insight into his character when one knows that a person had two women executed and divorced a certain number of others, and so on.
Now, however, purely from an external, historical point of view, the divorce from his first wife, Catherine of Aragon, plays a certain significant role; for one need only consider two events to characterize this important role externally. First, because the Pope refused to dissolve the marriage, the “Defensor fidei,” the defender of the faith, as he first called himself, that is, of the Catholic faith originating in Rome, became the opponent of the pope, the opponent of the Catholic Church to be led from Rome, and simply separated the English Church from the general Catholic Church by means of his power, so that a kind of Reformation took place; but a Reformation of a very peculiar kind, consisting in the preservation of the old customs, ceremonies, and rituals. So it was just as it was with the Protestants, that a renewal was sought out of a spiritual foundation and spiritual power, but everything religious was retained. Only within England was the Church to be separated from the general Catholic Church, because the Pope refused to annul the marriage of Henry VIII. So, in order to get another wife, this man founded a new church for his people, which has existed ever since. We therefore have the external historical fact that millions and millions of people have lived in a religious context throughout the ages because a king's divorce could only be achieved by creating this religious context! This is an external historical context. Isn't that absurd? And if you look at the matter more closely, there is also an inner absurdity, a real inner absurdity; for it cannot be denied that thousands upon thousands of people since the divorce of Henry VIII, that is, since the founding of the English Church, have found a truly deep inner religious life in this religious community that came into being in such a questionable way. This means that something arises in history through a highly questionable cause, and the fruits that come of it can be, and indeed have been, the most inwardly soul-saving for thousands upon thousands of people. Just draw the consequences of things. We rush over things in their development, but if we draw the consequences of such things, we will see that we arrive at the most diverse absurdities when we look at the facts from the perspective in which we view them today.
I said that this one fact has occurred; but we must also note another fact. That is the execution of Thomas More, that important, great, and brilliant disciple of Pico della Mirandola, who wrote “Utopia,” , a wonderful work in which, from a visionary perspective—I cannot elaborate on this today, but it can be done another time—he created the idea of a social connection between people, so that one can see that this disciple of Pico della Mirandola, Thomas More, who, from a certain atavistic clairvoyance that he possessed, formed a picture of a social order, drew this picture. Those people who are now very clever may think what they like about the applicability of this picture, but genius and ingenious impulses live in this picture. Even if such a picture is not immediately applicable to external reality, what Johann Gottlieb Fichte said about such social and other ideals that are set up for humanity always applies in relation to such a picture. With reference to such ideals, Fichte once spoke out after considering how people repeatedly say: Well, here come these thinkers preaching all kinds of ideals, but they are impractical people, you can't apply that! Fichte responded to such objections by saying: We know just as well as those who raise such objections, perhaps even better, that ideals cannot be applied directly in real life; but we also know that if life is to truly progress, it must always be shaped according to such ideals. But those who want nothing to do with such ideals, says Johann Gottlieb Fichte, show nothing more than that they are not counted on in the evolution of humanity. And so may the good Lord grant them rain and sunshine at the right time, and if possible also food and drink at the right time and good digestion, and if possible, good thoughts from time to time. Johann Gottlieb Fichte speaks rightly, for what is realized in the world are the ideals of humanity, even if other forces and other impulses interact with these ideals, and these ideals are not only immediate but also mediate.
For various reasons, Thomas More was executed under the influence of Henry VIII. And so we see in an execution such as that of Thomas More, in this age and in the emergence of the English Church, two events which, if one wants to understand their meaning, their deeper meaning, must also be considered more deeply. Only under certain conditions can one understand why the development indicated took place as it has been described. One can only understand this development if one considers the outstanding minds within this development, as it followed the age and the deeds of Henry VIII.
Let us first consider only the fact that a religious connection was created in order to bring about a divorce. As already mentioned, this did not have to have any particular effect on the individual if he was religiously inclined, because he could find salvation within the Church that had been created. Many did. But in the overall historical context, in the historical development since that time, we can already see that something very special was brought about by this external creation of a religious context. To understand this, we must consider the spiritual impulses that emanated from the cultural community into which this religious connection was placed. Looking at it objectively, we must be clear that after the southwestern influence of spiritual impulses began to decline more and more in Europe, the influence of English culture grew stronger and stronger. The influence of English spiritual impulses became stronger and stronger, first in the west of the European continent, then throughout the entire European continent, and if one wants to speak of the strongest influences in a spiritual sense in relation to the 18th and 19th centuries in Europe, one must naturally consider the impulses emanating from England.
Certain people emerged within English culture itself who were inspired by these cultural impulses; certain people also emerged within France, for example, in whom these cultural impulses lived on. In England, there were philosophers such as the extraordinarily influential philosopher Locke. Certainly, not many people today know anything about Locke, but the influence of such people passes through thousands upon thousands of cultural channels invisible to external life, and Locke had an enormous influence on Voltaire, and how Voltaire influenced European thinking! But Voltaire's influence goes back to Locke's influence. How much has happened directly under the influence of Locke and Voltaire! How many ideas would not have come to Europe if it had not been for the impulse of Locke and Voltaire. How different political and social life in Europe would have been if Locke and Voltaire had not fed the European soul with their ideas. In France, for example, we see the same impulses living on in the immensely influential Montesquieu. If we then look at the further influence of ideas on the continent, we see how human thought was revolutionized by Hume and later by Darwin. And again we see how Locke and Voltaire, and then Hume and Darwin, exerted an enormous influence. And when Marx, the founder of modern socialism, whose influence cannot yet be estimated by those who call themselves educated because this influence lives in the broadest strata of society, began to write his fundamental work, Capital, and carried out his studies, he went to England! Certainly, Hegelianism lived in Marx, but it was Hegelianism tinged with Darwinism. And anyone who studies the constitutional life of the individual European states in the 19th century, anyone who studies the constitutional struggles, will learn how profound the influence of the cultural impulses coming from there was. All this can only be hinted at here.
But if we now consider the outstanding personalities who give Europe a certain physiognomy, we find in them everywhere] a particularly developed, abstract-rationalistic way of thinking, a way of thinking that is a good, excellent instrument for exploring, getting to know, and dealing with the physical world, the material world, and so on. In Locke-Voltaire, in Montesquieu, as in Hume-Darwin, in everything that depends on them, there is a capacity, and this capacity is propagated in European thinking, even in the emotional life of those who know nothing about it, who are nevertheless deeply influenced by it — and creates a kind of thinking that is particularly suited to recognizing and dealing with the material connections of the world and creating social orders based on those material connections.
Now we see a certain accompanying phenomenon, which is not without significance, not at all without significance, in all these thinkers. These thinkers are sharp, sometimes brilliant thinkers, penetrating thinkers with regard to the material connections of the world; but they are all thinkers who take a peculiar position toward the religious development of humanity, who do not want to apply thinking at all to the realm of religious life. Neither Locke, nor Hume, nor Darwin, nor Montesquieu want to apply thinking to what they consider to be objects of religious life. But they do not dispute this religious life either; they accept it as it has developed in history. They accept it as a fact. In these circles, a saying was quite common: one is Catholic, one is Protestant, just as one is French or English; that is to say, one accepts it as something that simply is, one does not criticize it; one conforms to it, one leaves it alone. But one does not touch these things with one's thinking! An energetic, sharp thinker like Hume lives precisely in this sentiment, in this feeling; Montesquieu also lives in this feeling, in this sentiment: leave religious life alone, but acknowledge it in outward life; do not apply the acumen that is so readily applied to material things to the affairs of the spiritual world.
This historical consequence is entirely conditioned by the indifferent establishment of the English religion by Henry VIII. That is the inner meaning of the matter. This mood, which is poured out over countless European impulses, depends on the fact that a certain religious context has been created by the indifferent event of a man wanting to divorce. This indifferent event, that a man wants to get divorced, is the starting point, and it creates the mood of not caring about this matter at all, but also of allowing it to continue through generations and centuries. And just as it was with regard to thinking about religious matters, it could only have come about because this historical event was the starting point. Only when one looks at things from within does one find the corresponding connection.
And the other event, the execution of Thomas More in 1535: a man is executed for various reasons, a man who looks into the spiritual world, who, albeit in a distorted, caricatured form, brings much out of the spiritual world; he is executed, outwardly — inwardly for other reasons, which I cannot discuss today — simply because he does not join those who are supposed to swear the oath of supremacy, that is, to recognize the separation of the English Church from the Roman Church. Such a man passes over into the spiritual world in such a way that the soul has left the physical body after this soul has already gained deep insights into the spiritual world while still in the physical body. This remains as a cause; it lives on as a cause in the world. What Thomas More saw in the physical body from the spiritual world remains so connected with him when he passes through the gate of death with his soul that he can exert a great influence on his further life precisely through this.
And so these two currents work together: an outer one, which I characterized earlier, indifferent to religious life but full of seemingly faithful recognition of this religious life, and a soul that has become powerful precisely because it has experienced the supersensible in the physical body and allows this to radiate out over its subsequent development. This radiated into the other spiritual atmosphere that I characterized for you here about eight days ago. For this spiritual atmosphere of the 14th, 15th, 16th, 17th, 18th, and 19th centuries is, as we know, also permeated by the impulses that arose from the treatment and execution of the Knights Templar.
The Knights Templar — founded in 1119, as we know — were initially active in the Crusades; then they spread throughout Europe, and through special circumstances many people fell victim to the greed and avarice of Philip the Fair. As I said, I have described this to you. But let us take another look at how these Templars became victims, let us look again at how we have presented this from the actual course of events: that many of these Knights Templar were tortured after they had undergone a Christian initiation in the life they had lived through the principles and impulses that lived in the Templar Order. No matter how much slanderous literature may tell of the Templars, it can be proven historically that it is not true. Of course, there are excesses everywhere, but essentially it is not true. What was cultivated in the Templar Order was that every member should know that his blood did not belong to him, but to the spiritualization of the mystery of Golgotha in the spiritual sense in Western and also partly in Eastern humanity. And what radiated from this sacrificial attitude toward the mystery of Golgotha gradually transformed itself into a kind of Christian initiation, so that a large number of Templars were able to see into the spiritual world to a certain degree. However, this also exposed them to very particular dangers when their consciousness was clouded by the torments of torture, which were carried out in hundreds and hundreds of cases. Their consciousness was clouded by torture; this paralyzed their daytime consciousness and brought their subconscious to the fore. All the trials and tribulations to which those who strive for such spiritual heights are exposed became statements on the instruments of torture. And so it came to pass—and Philip the Fair knew that it would come to pass, for he was a genius in his own way, but he was a genius out of greed and avarice; I have described this in more detail— so it came to pass that a large number of Templars, out of a subconscious impulse, both affirmed the strange accusation, which also applies to the denial of the Christian religion and the mystery of Golgotha—which was understandable given their trials and temptations—and also accused themselves of other crimes. A number of them recanted when their consciousness was restored after coming down from the instruments of torture; a number could not recant. In short, fifty-four Knights Templar were cruelly executed, including the leader of the Knights Templar, Jacques de Molay.
Souls had passed through the gates of death, souls who had not only glimpsed the advancing spiritual world in their daytime consciousness by having undergone a Christian initiation, by having been able to see the secrets of the mystery of Golgotha, but also knew something about the course of the world and could work in the course of the world because they had come to know the forces opposing the human instincts, which spoke to them on the torture rack through which they had innocently accused themselves. These terrible, gruesome experiences took on a corresponding form when these souls were in the spiritual world. And I have already mentioned that after these souls had passed through the gate of death, much of what was to continue to work in the supersensible impulses of the 15th, 16th, 17th, 18th, and 19th centuries, right up to our own time, radiated from them. What lives as inspiration in individual gifted personalities comes, when one considers its real cause, from the fact that souls have ascended into the spiritual world who experienced what Philip the Fair did to the Templars before they passed through the gate of death.
All this prepared the way for the age in which we now live. These and many, many other causes would have to be characterized if one wanted to fully understand the thoughts into which a person born since then has been placed. For everything was imbued with what flowed from what was depicted. One can point to historically tangible examples of this. I will only point out — but one could point to many things — that in the age of which I speak, a widely influential educational book was written: Robinson Crusoe. Now imagine how the concepts that live in Robinson Crusoe become part of the most tender, earliest childhood, how this Robinson Crusoe, not only in its original form, has been published in hundreds of editions, not only translated into all languages, but recreated in all possible languages! For there are not only Bohemian, Hungarian, Spanish, French, German, Polish, Russian, and so on translations of Robinson, but in all these languages there are also new creations in the spirit of Defoe. What lives there, how souls are formed, is usually not noticed at all. The whole of what lives in Robinson would have been unthinkable if the things I have spoken of had not preceded it.
All these things are intrinsically connected. This is true down to the smallest detail. Today, someone walks from one street in the city to another, to some shop. When he thinks about it, he probably only thinks as far as the immediate cause. People do not think about the fact that they would not be taking this walk, that they would not have this errand to run, if all the things I have just mentioned had not happened first. In general, people pay little attention to inner connections. I have often pointed out how little people are inclined to consider the inner connections. Those who view things purely from the outside might think for a moment: Who built the Gotthard Tunnel or any other tunnel? Today, tunnels are not built without certain calculations being made: differential calculus. It was not those who laid stone upon stone who built the Gotthard Tunnel, but if differential calculus did not exist today, the Gotthard Tunnel would not have been built. The solitary thinker Leibniz invented differential calculus; he helped build it! It all flows together. I only want to say this to clarify, because the example itself does not mean much; I only mention it for clarification.
And beneath all these influences that I have tried to characterize stands our age, stands all thinking, the entire configuration of our age. Now, a certain peculiarity of this age must be emphasized; that is, that this age, according to its beliefs, stands not only with both feet, but with its hands, indeed with its whole body, in reality. That is the pride, not to say arrogance, of our age, that it believes itself to stand deep within reality. People are extremely proud of this deep immersion in reality. But even with their thoughts—as a later age will teach us—our age is not immersed in reality at all, much less than a previous age. For what will a future age teach us? Well, it will not deny, of course, that our age has great thoughts and great achievements. The Copernican worldview emerges; Galileo creates modern physics, Kepler modern astronomy; galvanism, voltaism, the whole culture of electricity emerge; the steam culture emerges, and so on. So the ideas that are created in this age are powerful, they are magnificent. And yet, time and again, people repeat, even if they do not express it in the same words, how aware they are that we have come “so wonderfully far” compared to the stupid superstitions of people in earlier ages. In short, people are completely convinced that, for example, Copernicus finally managed to realize that the sun stands still, or has its own movement for my sake, but in any case that it does not move around the earth in twenty-four hours, but that the earth moves around itself, that the earth then moves around the sun in the course of a year, and so on. These things are well known. Today, we understand them as if humanity had finally come to abandon the old superstitions of the past, the Ptolemaic worldview, and replace the old error with the truth. The people of the past believed all sorts of foolish things because they trusted their senses, but later people finally came to understand: The sun is at the center, Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune further out, revolving around it in ellipses. — At last we know that in the course of the year, for example, the Earth moves around the sun, and — we have come so wonderfully far.

We are not far from the age when people will understand what this is all about. It is not at all a question of true reality for the spiritual powers on which Copernicus, Kepler, and Galileo depend, but rather of bringing certain abilities into the human mind. What matters is the education of humanity through the education of the Earth, and humanity should think about the world in this way for a while in order to be educated in a certain way through its thoughts. That is what matters to the wise guidance of the world. For if one begins to look at things spiritually, not merely as Copernicus, Kepler, Galileo, and especially their followers did, purely outwardly, mathematically, physically, but if one looks at them spiritually, one will come to other things, to very remarkable things. One will say: Well, now we have a physical world system; when one considers it, one must calculate and geometrize it, just as it is taught today in almost every elementary school. — But spiritually considered, things are different. You see, the spiritually educated observer, for example, is presented with the following. He comes upon a certain movement of the sun, and this movement of the sun proceeds like this — seen from a certain point. Yes, that is how it is, the movement proceeds like this, only that when I draw this here and move the sun back again, the point does not coincide exactly with the previous point, but lies slightly above it. This is a real movement of the sun that can be perceived spiritually.

But the Earth also makes certain movements in the course of a year. And this is so that the Earth describes this path, viewed spiritually (heavily hatched):

You have to imagine this in perspective. If you imagine the sun's path lying in a plane, then the Earth's path lies in this plane, seen from the side. If this were the sun's path, viewed as a line, then the Earth's path would be like this:

But as you can see, there is essentially a point in the universe where the sun and the Earth are, only not at the same time, but approximately, while the sun is there on its path (point), i.e., when it has left this point by a quarter of its path, the Earth begins its movement at the point that the sun has left. After a certain period of time, we are actually in the same place in space where the sun was; we follow the sun's orbit, so to speak, cross it, and at a certain point in the year we are where the sun was. Then the sun moves on: ↷ the Earth also moves on: ↶ and after some time, the Earth is again approximately where the sun was. We travel through space with the Earth through the place where the sun was. We sail through it; but we do not just sail through it, for the sun leaves traces of its effect behind in the space it has to traverse, so that the Earth enters the traces, the traces left behind by the sun, and crosses them, really crosses them. For space has a living content, a spiritual content, and the Earth enters into what the Sun brings about and crosses it, sails through it.
You see, this is how things look spiritually. Spiritually, one must draw such lines when one considers the paths of the Earth and the sun. The same connection exists with the other planets. At certain times, we are approximately where Mercury was, and so on. The planets perform very complicated movements in space, in the universe, but they enter into each other's tracks. Now we have the outer picture, the purely geometric outer picture; the other picture will be added, and only from the union of the two pictures will later humanity gain the understanding it must have.
You see, I am presenting this to you now. Imagine you say this to an astronomer, he will say: Well, someone has gone mad, gone crazy, and is saying such things; there can be no question of that. — But it was not long ago that a famous academy of sciences said, when talking about meteorites, which fall from the sky to the earth: That is an insane assertion! — That was not long ago. And there are many similar examples. Today, the law of conservation of energy is recognized as a fundamental principle in physics; the first person to express it, Julius Robert Mayer, was locked up in a madhouse! One could tell hundreds and hundreds of such stories. But the point is that you can see from this — I am only citing it as an example — how the way of thinking about astronomical matters, this wonderful, successful way of thinking in the 16th, 17th, 18th, and 19th centuries, was more likely to dissuade people from the real: they do not stand, as they believe, with both feet and hands and their whole body inside reality, but they give themselves over to highly fantastical ideas and consider these to be reality. This is precisely how humanity was to be educated in these centuries, so that it would indulge in fantastical ideas about external nature, so that this humanity would not become completely absorbed in external events in the old way, but would thereby gain all the more the feeling of the inner self. It is precisely through these fantastical, materialistic ideas that the inner sense of self has increased so enormously in human beings over the last few centuries. This had to happen at some point, because it had to be brought about in the course of human history. I have chosen an astronomical example, but it could be demonstrated in all fields how, in the centuries just passed, human development proceeded in such a way that human beings were, in a sense, removed from true reality, from right reality.
Now you will ask: Did people know about things like this, that we enter the Sun's path with the Earth, that twice a year we are where the Sun has been working in space? Did people know anything about this at all? Yes, they did know about it, and it can even be easily proven historically that they knew about it. Think about it: a person knows, knows correctly, that at a certain time of the year, the Earth crosses the Sun's path in such a way that the Earth enters the Sun's trail, following the Sun. The opposite happens when the Earth returns to the other side. One time it is as if the sun descends below the Earth's orbit, the other time as if the sun ascends and the Earth's orbit is below. One time, the human being ascends with the Earth above the sun's orbit, finds the sun's path as he ascends, the other time he descends, descends below the sun's path. What could a person say who knows this and also has the means to ascertain it, who has the means to know: Now, at the point where the Earth's orbit crosses the Sun's orbit, are we passing through where the Sun has been? What could such a person say? Such a person could say: This is a particularly important moment for us; we are at the place where the Sun has been! And this is expressed in the spiritual atmosphere, because one encounters the image that the sun has left behind in the ether. So a festival is held! A festival is held at this time. — And the ancient mysteries celebrated two such festivals during the year, of which only faint memories remain in today's festivals; but do not take this to mean that I want to give the exact dates — one no longer knows the connections. But in the ancient mysteries, people knew: now the sun's path is crossed in such a way that one finds the sun's content that has remained behind in the ether. The fact that people established major festivals at certain times of the year has its guideline in this knowledge.
With today's knowledge, people are separated from these connections. People today will not particularly respect these things, but will say: Well, what do I get out of it if I already know that I am in the same place where the sun was? — That is what people today would say. The ancient Egyptians, for example, did not say this in their mysteries. On the fifteenth day of that month, they knew: Now the earth is passing through the point that the sun once left — they asked the priestess who was the priestess of Isis and had been well prepared in a hidden temple, because they knew that through the special spiritual preparation that the priestess of Isis was able to undergo, the priestess of Isis brings to light what can be experienced when one passes through the sun's aura. - And the priests tried to listen to what the priestess of Isis had found in the sun's aura, and wrote down: A rainy year, sow the seeds at a certain time — in short, practical things that were important for the conduct of life in the coming year. People followed these instructions because they knew how the heavens influenced the earth. They tried to explore this.
It was already a time of decline when this science was betrayed by opponents of the Osiris-Isis cult. The only way to save oneself — and this is the external event that is again connected with the Osiris-Isis cult — was to communicate what had formerly been an ancient secret of a single temple site in ancient Egypt to fourteen temple sites, namely, the art of walking with the course of the year in this way and spiritually investigating the influences on the earth.
The humanity of our age had to stray furthest from such a connection with the heavens, because the humanity of our age was supposed to find the way out of the indeterminacy of the drives and instincts to form the mere I. The I did not work very strongly in the times when human beings made themselves completely into instruments of the effects of the heavens. The ego did not work strongly in those times when the priest announced to his immediate disciples: There stand the Pleiades; when the Pleiades are there, we must begin the Isis days, we must see what we can prophetically hear as the best way to behave in the coming year. People placed themselves in the course of the world just as any cell places itself in our organism, in our overall organization. Humanity could only become individual, become personal, when it was, as it were, torn out of this context in a certain age, when all those human spiritual faculties that mediated such connections fell asleep. And so sleep was prepared in relation to the spiritual. And humanity has been sleeping most deeply in relation to spiritual things since the 14th century. But now the time has come to wake up again. It was a sleeping culture.
Don't say: I want to criticize creation and the Creator; why did he let people sleep? That means placing your own intellect above the wisdom of the worlds. Human evolution in the course of Earth time must go through its period of sleep, just as the individual human being must sleep in the course of twenty-four hours. The spiritual faculties were asleep, that is, a view of the world in the sense of these faculties, which lead to all this. They slept and slept deeply during the centuries indicated. In contrast, humanity dreamed of geometric lines in space, dreamed and dreamed the dream of the Copernican, Galilean, and Darwinian worldview, and used this dream, even used the deception, to experience a special reality through this dream. For humanity needed this education. After all, it is the same with individual sleep. In the evening we are tired, so we fall asleep. Then we wake up refreshed with an inner sense of reality. In the evening we do not have this sense of reality. If humanity had continued to develop its ancient spiritual abilities, if they had not fallen asleep, people would have become tired and would not have arrived at reality at all. They arrived at reality precisely because they strayed from reality in their thinking and feeling and also in their social institutions. Because these abilities were dormant, refreshments took place in humanity in earlier, past centuries. In a certain sense, humanity has become freer than it was in earlier centuries, and will have to conquer spiritual knowledge first, and later spiritual ability, in order to continue further and further along the path of freedom.
Such things can be known. But then again, the true materialists of the present day will say: Well, even if they are known! — I have found materialistic people who say: Oh God, yes, should I think about the life of the soul after death? I will see that when death comes; why do I need to concern myself now, in the physical body, with this life after death? — That seems to be a quite plausible thought, the thought that it might actually be unnecessary to concern oneself with the supersensible life here in physical life. But that is not the case; it was only so in earlier times, when human beings were not yet determined to freedom. Now it is so that certain thoughts can only be grasped by the supersensible hierarchies when they are grasped by human beings here in their earthly existence. The gods only think certain thoughts when these thoughts live in human bodies. And these thoughts must be carried into the spiritual world through the gate of death; only then can they have an effect. It is truly so: he who does not want to think about the supersensible is like a farmer who says to his neighbor: You are a stupid fellow, you save a certain part of your seed every year! I have only become a farmer this year, but I am not as stupid as you; I will squander everything and eat everything and wait quietly. It will grow by itself! Such a farmer is like someone who does not want to know that not only what we experience here in the world must not be used up, but that a certain seed must also be sown in the soul in order to carry this soul through its path into the spiritual worlds. By pursuing spiritual science, one sows seeds appropriate for the present time. And this must be done!
You can see from this that our age can become clearer and clearer precisely through spiritual understanding in its basic structure, in its fundamental nature; for this internalization, which must be strived for in order to arrive at a real or more real astronomy, this internalization must also be strived for, for example, in relation to social thinking. For with regard to this thinking, we have become just as asleep, dreaming — at least most of us in our outer lives — as we are with regard to, say, astronomical things, which I have chosen as an example. In past centuries and up to the present day, much, very much has been veiled from humanity. What existed in the past, for example, when research was conducted externally in this way by an Isis priestess, will not happen again. But something similar was done by the Druid priestesses within the Celtic mysteries. It will no longer happen that people will seek to recognize the influence of the spiritual in this way; much more inner paths will be found, paths that are much more suitable for the future of humanity. But they will have to be found.
Now, connect this with what I pointed out yesterday. Consider that the servant of Osiris prepared the priestess of Isis before the fifteenth day of a certain month of the year in order to obtain certain prophetic statements from her utterances as she passed with her soul through the solar space. What happened through this service to Isis? What happened was that real time was explored, not the abstract time that people dream about today. The season, the specific time, was particularly important; the point on the return journey was again an important point. How time works, but concrete, real time, was expressed through the content of what the priestess of Isis had to say. Could it not then be written on the image of Isis: I am the past, the present, and the future? — This is the order of time. But only if such research into the mysteries is imbued with a noble spirit, similar to the spirit of virginity, that is, if the approach of Isis is symbolized by her wearing a veil, then could one really bring out what needed to be brought out. The whole thing had to be immersed in holiness, in an atmosphere of sacrifice.
In those ancient times, what was called wisdom was entirely connected with practice. Do not believe that in those ancient times wisdom was not connected with practice! Everything was practically arranged. In the Egyptian temples, people already explored the voices of the gods; but they explored the voices of the gods in order to know in the right way when the days or hours were best for tending the crops. Everything was connected with practical life. People explored the influence of the gods on practical life. People were aware of how the gods extended into practical life. It was necessary that this temple service be kept sacred, for what mischief might have been done if it had not been kept sacred! It is by no means to be said that these things, which must be spoken of in connection with ancient times, will reappear in the same way. They will reappear in a completely different form. But knowledge will be regained for humanity that is directly applicable to practical life, knowledge with which we will once again be able to fully control the things around us, spiritual knowledge, but precisely because it is spiritual, practical knowledge, which will arise again. Not a service to Isis will emerge, nor a service to Osiris; but something else that will bear the traces of our passage through the centuries that have elapsed since the service to Isis and Osiris; that with full consciousness and out of freedom, the new spiritual science must be sought. But we will have to examine the things that have happened a little to see what is real about them. History will have to become something different from what it is today, where it is mostly studied from external documents.
This leads to all sorts of rather strange interpretations, such as those I mentioned yesterday in connection with Isis. When the inscription on the image of Isis says: I am the past, the present, and the future, those who were initiated knew how this related to concrete reality and that the veil merely expressed a certain attitude. Today, people say of the veiled image at Sais, of the image of Isis, that the veil expresses that it is impossible to penetrate wisdom, that we will never know what Isis is. But if it says: I am the past, the present, and the future, no mortal has yet lifted my veil — and one does not interpret this to mean that the veil will never be lifted because the sanctity in question can only be approached in a veiled state, like that of a nun, but because, as so many say, something lies behind it which cannot be known and which should not be revealed to anyone, then that does not correspond to what is written there: I am the past, the present, and the future, no mortal has yet lifted my veil. If that interpretation were correctly developed, as people believe, it would really amount to comparing it with the trivial sentence: My name is Hans Müller, but you will never know my name. — She says who she is: I am the past, the present, and the future — and that refers precisely to the fact that she is supposed to convey the secrets of time, because what flows from time into space is in turn to be conveyed by the priests of Osiris. He is supposed to carry the temporal into the spatial. He is supposed to take in, in thought, that which comes from the soul, which is, so to speak, connected to the universe and its course: the revelations of Isis.
Today, spiritual science is still widely regarded as crazy stuff. But people will come to realize that if they really understand this spiritual science, it contains something much more real than the scientific dreams of past centuries. And completely different practical activities, practical mastery of the outer world, will come about when the time is right. Today, the time is not yet ripe. Today, humanity must first recognize, so that it can recognize in the sense of spiritual science before it can act in the sense of spiritual science.
I wanted to explain this in order to point out, especially now, that only through a true understanding of what has happened can we gain an understanding of what must happen so that humanity can be led beyond and above many things in the future, things whose karma weighs heavily on us in our present days of suffering and pain. Today, humanity bears the karma of the dream life of past centuries. This mystery must first be understood in its depth, then we will be able to better understand our painful present and also understand how, little by little, humanity will have to prepare a different karma for the future.