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Art as Seen in the Light of Mystery Wisdom
GA 275

28 December 1914, Dornach

I. Technology and Art

The main intention of these lectures is to build a bridge from spiritual-scientific knowledge to the kind of conception of life which our time demands, and I intend also giving a few indications on this theme in the coming days.

What we call modern life takes living hold of all those people who, through living in towns or in similar circumstances, have been torn away from a direct connection with nature. And we know that since the advent of modern life people have always thought about its significance both for the intellectual as well as the material progress of human civilisation. And now it is time that the impulses we are acquiring from spiritual science should enter into modern life. Gradually we shall have won through to the feeling that with respect to many a thing that meets us in life today we need spiritual science as a kind of compensation for those things in modern life that weaken, we might actually say destroy, something of the general divine-spiritual life forces of man.

People who are able, by means of the first stages of the life of initiation, really to let modern civilisation affect them in all its aspects, will have experiences that give them deeper insight into the significance which modern life has for man's whole existence, than that obtained from an external view of life unsupported by spirituality. People who have taken the first steps in the life of initiation will pass differently through the experience of spending a night in a train or on a steamer, especially if they sleep on the journey. What is different for the person who is in these first stages of initiation and the one who has not had any connection with it is that the experiences become conscious for the former, and he finds out what is actually happening to him when he spends a night travelling on a train or a ship, especially if he goes to sleep. Of course the person who does not acquire initiation knowledge of things also undergoes the effects that an experience of that sort has on the whole human organism. With regard to the whole effect on the human being there is, of course, no difference.

If we want to understand what these indications actually mean we must recall to memory a spiritual scientific truth which you no doubt know, namely, that whilst we are asleep our ego and astral body are outside our physical and etheric body. In fact, because of certain limitations which cosmic laws impose on us in the natural order of things, our ego and astral body are very close to our physical body and etheric body in a case like this, so that if we are asleep on a train journey our ego and astral body are right inside all the rattling, rumbling and braking going on in the wheels and the engine of the train. And it is just the same on a modern steamer. We are inside everything going on around us. We are inside these not exactly musical experiences in our surroundings, and you need only have taken the very first steps in initiation to notice on waking up that when the ego returns with the astral body into the physical body and etheric body they bring with them what they experienced while they were being squeezed through the machinery, for they really were inside the moving machinery right up to the moment of waking.

We bring all this disharmonious squeezing and tearing back into our physical and etheric body, and if you have ever woken up with all the after-effects of what the engines of a steamer or a train have done to your ego and astral body, and bring that into your waking consciousness, you will notice how little it synchronises with what is going on within you in the way of a kind of experience the ego and the astral body have of the inner harmony of the physical and etheric body. You do in fact bring back with you the wildest confusion, the most frightful din of pulling, screeching and rattling and if you are sensitive to it you will feel that the effect on the etheric body really is as though your physical body were being bruised and dismembered—which is, of course, a clumsy expression, but you will not misunderstand. This is an absolutely unavoidable side-effect of modern life, and I want to give a word of warning right at the outset, as the kind of lecture I want to give today can very easily rouse what I would call theosophists' hidden arrogance, which flourishes very well here and there.

I am not making a general allusion, of course, let alone a particular allusion, for when one holds a talk on a matter like this, one immediately provokes judgments. I think that in the case of this theosophists' arrogance, it can easily happen that people imagine they must take great care not to expose themselves to these destructive forces; that they must protect themselves from all the influences of modern life; that they must closet themselves in a room containing the right surroundings, with walls of the colour indicated by theosophy, to make sure that modern life cannot reach them in any way that would be harmful to their bodily organisation.

I really do not want my lectures to have this effect. Everything of the nature of withdrawing and protecting oneself from the influences of all that we necessarily have to encounter as world karma arises out of weakness. But anthroposophy can only strengthen the human soul (Gemüt), and should develop those forces that inwardly strengthen and arm us against these influences. Therefore, never within the compass of our spiritual movement could any kind of recommendation be given to cut oneself off from modern life, or to turn spiritual life into a kind of hothouse culture. This could never apply in the realm of true spiritual culture. Although it is understandable that weaker natures prefer to withdraw from modern life and go into one or another kind of settlement where they are out of reach of it, the fact remains that this arises not from strength but from weakness of soul. Our task, however, consists in strengthening our soul life by permeating ourselves with the impulses of spiritual science and spiritual research so that we are armed against the onslaughts of modern life, and so that our souls can stand any amount of hammering and knocking and are still capable of finding their way into the divine-spiritual realms right through the hammering and knocking of the ahrimanic spirits.

One thing must be taken into account, however, which I have often referred to. We human beings do not only sleep at night. We actually sleep in the daytime as well, only we do not notice our daytime sleep as much as our nighttime sleep. During the night our thought life is dimmed down, and because our soul lives predominantly in our thoughts we are, as a matter of course, more aware of the dimming down of our thought life during nighttime sleep. During the day our life of will is more at rest, yet we are less aware of this because we live less in our will. All the arguing the philosophers have done about the freedom and lack of freedom of the will is due to this. As they have not taken into account that they are investigating the will whilst they are daytime sleepers and therefore cannot arrive at its true nature, they talk a lot of nonsense about free will and unfree will, indeterminism and determinism. In actual fact, whilst we are open to the waking life of day, we are only conscious of our will life to a very small degree; it dips down into the subconscious, into the region that belongs purely to the astral body.

Thus during our waking day, too, we are involved in all that modern life has produced around us in the way of the stress and noise of modern technology. During the night it is more our life of thought and feeling that becomes submerged in the noise and stress, during the day it is more our life of feeling and will.

Now in the course of human evolution what we call modern life has not always existed. It came on the scene essentially at the beginning of the fifth post-Atlantean epoch.41413. See Rudolf Steiner's Occult Science, an Outline, chapter on ‘Future Evolution of the World and of Mankind#8217;, Rudolf Steiner Press, London 1979. The beginning of the fifth post-Atlantean epoch actually coincides with the beginning of the modern age. What does modern intellectual culture say about the beginning of the modern age? As we know, modern intellectual culture is proud of the achievements of modern life. It is expressed somewhat like this: Throughout antiquity and the Middle Ages people were incapable of developing a real observation of nature such as could have led to natural science. This did not happen until modern times. And when people talk of modern times like this they are speaking of the time which began with the fifth post-Atlantean epoch. That was when people broke away from the old way of observing nature and observed it impartially, solely according to abstract laws. And it was through this knowledge of the laws of nature that natural science came into the position of opening up the possibility of mastering the forces of nature, and mastering them in an unprecedented way, as we so often hear. Yet this is just what modern technology is. And the characteristic nature of modern technology arose as a result of man acquiring knowledge of natural laws and then proceeding to use the material world to fashion his machines according to these natural laws, machines with which he can then work back on nature and life by filling modern life with them and creating his own technological setting; that is, modern life in its essence and function. Thus we see that it is the modern age that has established real natural science and the resultant mastery over nature and its forces.

You often hear people speaking like this. However if we speak like this we are speaking Ahriman's language for this is using the language of Ahriman. But let us see if we can translate this language of Ahriman into the real and true language that we are trying to acquire again by means of spiritual science, a language where words not only acquire the meaning ascribed to them through observation of external nature, but also acquire the meaning ascribed to them when we look at the cosmos in its entirety, that is, both as nature and as spiritual life.

Let us start by looking quite superficially at what happens when we develop modern technology. What is happening in the first place is just work being carried out in two stages. The first stage consists of destroying the interrelationships of nature. We blast out quarries and take the stone away, maltreat the forests and take the wood away, and the list could go on—in short, we get our raw materials in the first instance by smashing and wearing down the interrelationships in nature. And the second stage consists of taking what we have extracted from nature and putting it together again as a machine according to the laws we know as natural laws. These are the two stages, if we look at the matter on the surface.

But what is it like if we look below the surface? Looking at it from inside, the matter is like this: When we take things from nature, mineral nature to begin with, we know from previous lectures that this is linked with a certain feeling of well-being belonging to the elemental spiritual beings that are within it. This, however, does not concern us so much now. What is important here is that we cast out of nature the elemental spirits belonging to the sphere of the regular progressive hierarchies who, in fact, are the very spirits who maintain nature. In all natural existence there are elemental spiritual beings. When we plunder nature we squeeze out the nature spirits into the sphere of the spirit. That is, in fact, what is constantly happening during the first stage. We smash and plunder material nature and thus release the nature spirits, driving them forth from the sphere allotted them by the Jehovah gods into a realm where they can fly about freely and are no longer bound to their allotted dwelling places. Thus we can call the first stage the casting out of the nature spirits. The second stage is the one where we put together what we have plundered from nature, according to our knowledge of natural laws. Now when we construct a machine or a complex of machines out of raw material according to our knowledge of natural laws, we put certain spiritual beings into the things we construct.

The structure we make is by no means without its spiritual beings. In constructing it we make a habitation for other spiritual beings, but these spiritual beings that we conjure into our machines are beings belonging to the ahrimanic hierarchy. Thus at the first stage we encounter nature spirits who are in progressive evolution and cast them out and at the second stage we unite these ahrimanic spirits with our mechanisms or other products of technology. This means that by living in this technological milieu of modern times we create an ahrimanic setting for everything that goes on in us in a sleeping state, by night or day. So it is no wonder that a person at the first stages of initiation, bringing back with him into his waking life all that he has experienced outside in the way of noise and confusion, feels its destructive character when he comes back into his physical and etheric body with this in his ego and his astral body. For he is bringing back into his own organism the results, as it were, of his having been in the company of the ahrimanic elemental spirits. Thus we could say that at the third stage, at the cultural level, we have technology around us, stuffed full of ahrimanic spirits which we have put there. This is what things look like from inside.

Now if we turn our attention away from the occult side of modern life and look back at those times when people slept with only a thin partition dividing them from nature, a partition through which spirit could easily pass, and when their daytime work was within the realm of nature that still harboured regular spirits of the Jehovah hierarchy, we have to admit that in those times people's souls, their egos and astral bodies, brought back into their physical and etheric bodies the kind of nature spirits that had an enlivening effect on their inner life of soul. And the further we go back in the history of mankind's evolution the more we find what is becoming a greater and greater rarity today, namely that people did not fill themselves with the ahrimanic spirits of technology, but with nature spirits that were progressing on a straight path and which the good spirits of the hierarchies, if we may use the expression, have linked to the events and being of nature.

Now man will only attain the kind of connection he needs in order to be truly human if he seeks it in his inner life, if he delves so far down into the depths of his soul that he reaches the forces that connect him with the spirit of the cosmos, out of which he was born and in which he is embedded, but from which he can be separated. A separation has already taken place in his sense perception and intellect, and now again through his being filled with ahrimanic beings in the course of modern life, as we have seen. Only by penetrating into the depths of his own being will man find the connection with divine spiritual beings that he needs for his salvation, the spiritual hierarchies that are progressing on a straight path. This connection with the spiritual hierarchies for which we were actually born, in the spirit, this living connection with them, is made difficult to the highest degree by the saturation of the world by modern technology. Man is being, as it were, torn away from his spiritual-cosmic connections, and the forces which he should be developing within him to maintain his link with the spiritual-soul being of the cosmos are being weakened.

A person who has already taken the first steps in initiation will therefore notice how the mechanical things of modern life penetrate into man's spiritual-soul nature to such an extent that a great deal of it is smothered and destroyed. He will also notice that the destruction of these forces makes it particularly difficult for him really to develop those inner forces which unite the human being with the ‘rightful’ spiritual beings of the hierarchies—please do not misunderstand the word. When a person who has taken the first steps in initiation tries to meditate in a modern railway carriage or on a modern steamer, he makes a great effort, of course, to activate the necessary forces of vision to lift him into the spiritual world, yet he notices the ahrimanic world filling him with the kind of thing that opposes this devotion to the spiritual world, and the struggle is enormous. You could call it an inner struggle experienced in the etheric body, a struggle that wears you out and crushes you. Other people who have not taken the first steps in initiation also go through this struggle of course, and the only difference is that the student of initiation experiences it consciously. Everyone has to go through it; the effects of this are experienced by everyone.

It would be the worst possible mistake to say that we should resist what technology has brought into modern life, that we should protect ourselves from Ahriman by cutting ourselves off from modern life. In a certain sense this would be spiritual cowardice. The real remedy for this is not to let the forces of the modern soul weaken and cut themselves off from modern life, but to make the forces of the soul strong so that they can stand up to modern life. A courageous approach to modern life is necessitated by world karma, and that is why true spiritual science possesses the characteristic of requiring an effort of the soul, a really hard effort.

You so often hear people saying “These books of modern spiritual science are difficult; they make you exert yourself in order to develop your soul forces and really penetrate into spiritual science.” This is why ‘well-meaning’ people—and I am saying this in inverted commas—keep on coming to me and saying that they want to smooth out difficult passages for their fellow men and change what is written in rather a difficult style into something as trivial as can be—and these last words are not said in inverted commas. However, it belongs to the essence of spiritual science that it makes demands on soul activity, that you do not accept spiritual-scientific truths lightly, as it were, for it is not just a matter of taking in what spiritual science says about one thing and another, but of how you take it in. You should take it in by dint of effort and soul activity. To make spiritual science your own you must work at it in the sweat of your soul—please forgive me for not being very polite. That belongs to the business of spiritual science, if you will excuse the mundane expression.

It shows a further misunderstanding of the actual nerve of spiritual science if people shy away from the difficult ideas and conceptual structures of spiritual science. And don't we know how many people shy away from it, how many people would prefer to dream—the Lord gives it to His Own in sleep! They would far rather have things conjured up before them in all kinds of visions of the spiritual world than acquire knowledge through the activity of exerting their inner life of soul. We know how many people there are who prefer having visions rather than sitting down and studying a difficult book of spiritual science, even though it is capable of speaking to the human soul forces that are asleep during ordinary daily life, for spiritual science really does activate the part of man that is otherwise unconscious and transport him into the life of the spiritual world. The right approach is not to receive conscious daily life apathetically and to grope in the dark, but to make an effort out of soul activity to get through what is given for the development of thoughts and ideas. For when you make an effort and have the courage to make yourself at home in this development of thoughts and ideas, this brave and active effort will bring you to the stage where mere theorising on what is given and mere acceptance in thought passes over into seeing and really being in the spiritual world. However, the really modern conception of life that arises for us from these considerations is that, because of our technological surroundings, we descend into a kind of ahrimanic sphere and become filled with ahrimanic spirituality.

The most terrible calamity would have come about in earth evolution if, in earlier ages, provision had not been made for these experiences of ahrimanic spirituality that world karma is bringing to modern mankind. Life always progresses like the swing of a pendulum. It is experienced like a pendulum swinging in one direction or the other. You cannot say “Beware of Ahriman!” for nothing can protect you from him. And if someone longs to shut himself up in a room surrounded by the colour that suits him best, where he has no factories near him or trains passing by if he can possibly help it, but is completely cut off from modern life, there are many, many ways in which ahrimanic spirituality can get into his soul. Even though he withdraws from modern life, modern spirituality will still reach him.

Now something entered into human evolution that, as it were, held off the calamity, and I gave an indication of this a long time ago in a lecture cycle in Munich.3Secrets of the Threshold, lecture VI, Anthroposophical Publishing Co., London 1928. We must take all these things together, for that is also part of the active experiencing of modern spiritual science. Man has been given art; art, which also takes its raw material from nature by reducing and wearing it down, and at the second stage puts it together again to make something new, with a breath of life in it, although it is only of a pictorial nature. The life of the artistic impulses given us in the past has the capacity, as I said in Munich, to imbue its material with a more luciferic spirituality. Luciferic spirituality, beauty as an illusion, in fact everything that has an effect on man through the medium of art, leads man away from matter into the spirit, yet it does so through the life in the material. Lucifer is the spirit who constantly wants to flee from matter and bear man into the life of the spirit in an unjustified way. That is the other swing of the pendulum. It is only because we have to go through a technological atmosphere in the present incarnation that it is possible for us to come into connection with Ahriman, whereas in earlier incarnations we were more connected with a quality that could be steeped in art. Thus we are countering certain luciferic forces by means of the present-day ahrimanic forces, which together form a balance, whilst the pendulum of life swung one way in the past and swings the other way now.

What spiritual science quite specifically has to want at the present time is that human beings do not sleep and dream through what world karma is imposing on them. Yet people who wish to know nothing about spiritual science do sleep and dream through all the influences of Ahriman and Lucifer. They are exposed to these influences even if they themselves know nothing about them. But ‘life cannot go on like this; life has to be lived consciously from now on, and that is what spiritual science is for, so that people do not go through the world sleeping and dreaming, but understand what is around them. For this to happen, however, we must really get down to the subtleties of our spiritual-scientific business—if you will forgive the word. Such subtleties often go unnoticed, and this is the sort of thing I find when I read through transcripts of lectures I have given. Often what is of essential importance to me does not appear at all in the transcript. Just look at two examples of this. I used a certain sentence a little while ago and did not say that spiritual science wants something, but that spiritual science should want it, or has to want it. That is a particular expression which comes quite naturally to a person who is speaking out of the spirit of spiritual science, for spiritual science leads as a matter of course to a more impersonal grasp of the truths of spiritual life than other sciences do. Speaking in the manner of other sciences we would say “Spiritual science wants something”. But spiritual science says “what it should want or must want” And I say “The way I must express myself” and not “The way express myself”.

A great deal depends on such subtleties; we must not pass them by. On the contrary we must begin to believe that everything depends on spiritual science taking hold of man's innermost soul forces, and that it is capable of transforming them. Therefore it will not do to approach spiritual science with the kind of thinking one is in the habit of using in ordinary life. People are still largely unaware of what I mean by this. This can be seen, actually sensed, so to speak, in certain crude symptoms in the evolution of ordinary science.

Let us take one example out of many. Modern science of religion—irreligious science of religion—is especially proud of the fact that it has found a connection between New Testament utterances and commandments and Old Testament and heathen utterances and commandments. People have followed up the origin of every phrase in the Lord's Prayer, for instance, and said “This particular phrase comes from here and that one from there”. If you hear it like this it can sound credible. Yet the moment you approach the Mystery of Golgotha in a spiritual world-historical light you notice that all these things appear in a new context, and that the important thing is not the discovering that all these expressions were there in earlier times but looking at them in the context which gives them a new shade of meaning. In this respect the Old and the New Testament differ entirely. Subtle things like this convey the essence of the Mystery of Golgotha. The words and even the word connections often stay the same but their shade and colouring is different, and that makes all the difference.

There is something tremendous behind the fact, for instance, that the conception of the ego in the whole evolutionary system of language is quite differently constructed the further back we go in pre-Christian times, than it is later on when we go forwards from the Mystery of Golgotha. The way people spoke about the ‘I’ changed, and this can be seen in the configuration of language. When the ‘I’ becomes part of the word for the verb, as is the case in many languages, it signifies something entirely different from when it is separated from the verb and spoken as a separate word, and so on.

The important thing is to work our way with the help of spiritual science to an approach to life which looks consciously at the things which influence our human organism of spirit, soul and body. The way I have described man's relationship to his technological surroundings is, of course, only in its beginning stages. It was about four centuries ago that things began to get like they are today. Then the nineteenth century that was so proud of itself took a tremendous leap forward in the ahrimanisation of human life. Yet a great deal more will take place in future human evolution in the direction of this ahrimanisation. We have been in it for about four hundred years. It is coming slowly and gradually. It has already reached a certain climax among the vast numbers of our fellowmen who, because of the isolation caused by living in towns, hardly have any connection any more with real nature spirits. I once said, symbolically, that it is important for man's development to be able to distinguish oats from barley. Yet really, how many people are there in a town environment today who cannot tell the difference any more between oats and barley! Perhaps they can distinguish the plants, as that is comparatively easy in the case of oats and barley, but where the grains are concerned they can no longer tell the one from the other. If they have lived in a town or were actually born there, they usually cannot tell the difference.

Now it happens like this in the evolution of mankind, that when human beings have progressed a stage, this progress is always bound up with another experience that is at another stage, as it were, in a parallel stream. And this has happened. Whilst technological life has been drawing modern man closer to Ahriman in the way I have described, he has also been getting closer to him in another way. When a spiritual view of history replaces the crude way of viewing history introduced by materialism, people will understand what spiritual science has to say on this matter.

If we go back to the time that preceded the last four centuries, man not only had a different relationship to his environment than he has today, but he had, above all, an entirely different relationship to something that comes to expression in himself, really comes to expression in himself; he had a different connection with his speech, to the way he spoke. Speech does not only contain what modern materialistic science believes it does; there is something in speech which in many ways is connected with man's not fully-conscious experiences, which often occur in the subconscious realms of his being, and which are therefore interpenetrated by spiritual beings. Spiritual beings live and are active in man's speech, and when man forms words, elemental spiritual beings pour into these words. During human conversations spiritual beings fly about the room on the wings of the words. This is why it is so important that we pay attention to certain subtleties of speech, and do not simply let uncontrolled feelings get the better of us when we speak.

Right into the fifteenth and sixteenth centuries we could say that man still possessed the remnant of a living experience of the elemental spirituality contained in language. The spirituality of language was still active within him, for language is in a certain respect more inspired and spiritual in many ways than an individual human being. It is only occasionally nowadays that we notice a person reverting from a materialistic way of thinking to a feeling for the inspired spirituality of language.

On one occasion4On 3rd October 1914, towards the end of the first lecture on Occult Reading and Occult Hearing, Rudolf Steiner Press, London 1975. here I gave a very clear if trivial example showing in what way a person's mind can revert from the materialistic role of today. On the whole it still happens to many people, but they are not immediately aware of it. If someone is travelling down the Rhine and he speaks for instance of the ‘old Rhine’, what does he mean? No doubt he feels something. But what is he referring to? When people speak of the ‘old Rhine’ I do not think they mean the riverbed, the hollow in the ground. That would be the only permanent part, of course. But we cannot discover what else the ‘old Rhine’ is supposed to be, for the water is certainly absolutely new; it keeps flowing on, and if you try and find anything old except the hollowed out riverbed, it cannot be done. The old Rhine! Language is more inspired than man, because the language obviously means the River God, even if people are not conscious of it. One is describing the elemental being that belongs to it very suitably when one says the ‘old Rhine’.

That is a rough example. This spirituality, this belief in spirituality exists throughout language. And a feeling, at least, for this connection with spirituality in language still really existed in the disposition of soul of all the peoples of Europe, during the course of the fourth post-Atlantean epoch and right up to modern times as far as the fifteenth and sixteenth century. If you are not aware of this fact you cannot have the right feeling for the beginning of the St. John's Gospel. For the opening words of the St. John's Gospel, “In the beginning was the Word”, arose, in fact, out of a consciousness that the part the word plays within the whole human organism and human life, provides the connection for man, by way of elemental spirituality in the first place, to the whole of the world lying behind the world of the senses.

If, with the means that spiritual science puts at our disposal, we observe the way human life has run its course from the Middle Ages up to modern times, and are able to look right into the soul, we shall in fact find that man's relationship to speech was altogether different in the fourth post-Atlantean epoch, even in the last phase of it that lasted up till the fourteenth and fifteenth century. Whenever they spoke people heard undertones, genuine undertones. People no longer believe this, because nowadays human beings really only live in the material aspect of the sounds of speech. A spiritual element joined with the sound as though it sounded again an octave lower. Thus when people spoke, or heard people speaking, something resounded in the words that was not differentiated according to one or another language, but was of a universal human character. One can really say that when human experience comes to expression, as it were, in the flowering of the separate languages, mankind today experiences the flowering as a vibrating of sounds in the ear, and experiences the sounds as something that have a meaning. Whereas in earlier times they experienced a steeping of the whole element of speech in something that joined with it and was not differentiated into the various languages. The dividing line between the one experience and the other fell in the fifteenth and sixteenth century. Mankind was torn away from the genius of language.

Nobody can understand the actual jolt mankind was given in the fifteenth, sixteenth and seventeenth centuries, unless he studies the special character of this damping down of undertones in the experiencing of speech. Something was lost to mankind, and this comes to light in the happenings of the times, whether they be battles or peacetime creations. Before the point of time mentioned the human soul still experienced it. Whenever people spoke, this resounding of undertones in the experiencing of speech still lived in human souls. That is why the whole of history has an entirely different quality before this turning point, than afterwards. Through spiritual science we must develop a spiritual ear, as I would like to call it, for the completely different tone that events had in the Middle Ages than they have today, as human souls were connected to their experiences in quite a different way in those times.

I will choose the Crusades as an example of a general human soul-experience. They are only conceivable in the way they came about in the Middle Ages if we know of the existence of these spiritual undertones in the experiencing of language. The present-day peoples of Middle and Western Europe would most certainly not be so affected by the words of Clermont's synod:5convened by Pope Urban II in 1095. Here the decision was taken for the First Crusade. God wills it—Dieu le vent—as the peoples of the Middle Ages were. The reasons for this, however, can only be recognised if we take into account what has just been said.

An important phenomenon in all modern intellectual life is also connected with this. The whole formation of modern history has to do with this. If you once envisage history with these subtle language undertones in mind, you will understand why, at the point of time I have indicated, the various European nationalities grouped themselves together, those nationalities who before that time had quite different relationships with one another; who were governed by quite different impulses in their relationships to one another. The way the different nationalities group themselves in the various parts of Europe, right up to the present day, has to do with impulses that we interpret quite falsely if we go back from the present to the Middle Ages to look for the origins of nations, without bearing in mind the tremendously important rubicon that had to be crossed in the life of the soul.

I can only give you indications of these themes whereas they would actually require a whole series of lectures. The most important part of all this must be left to your meditation, which will discover what can be found as a result of these indications. What I would hope to have achieved is to have given you a picture of how to build a bridge between spiritual science and knowledge of life, and shown you how spiritual science can lead to a conscious approach to the reality in which we live. Having spoken of the real foundations on which these indications are based, it would appear quite natural that this modern age of ours makes a renewal of many things necessary, compared to the past. Through being placed today by world karma in a setting that functions in an especially ahrimanic way, and through having to make our soul forces strong enough to find our way into spiritual spheres, despite all the hindrances that come to us from ahrimanic spirituality, our souls are in need of different kinds of sustenance than before. For the same reason art must also adopt new paths in all its branches.

Art obviously had to speak differently to the souls that were less exposed to the attacks of Ahriman than we are today. Art has to speak in a new way to souls today, and our Goetheanum building6Laying of foundation stone 20th September 1913. Burning of the Goetheanum, 31st December 1922. is meant to be the very first step, really and truly the very first step towards art of this kind, and not anything perfect. It is an attempt actually to create the kind of art that calls on the soul to be active, on the lines of the whole conception of modern life, yet a spiritual conception of modern life. Let us remember the frightfully trivial comparison I made regarding the Goetheanum building a few weeks ago. I asked, “How does the effect our Goetheanum building is intended to have, compare with that of an older building, or an older work of art in general?

A work of art from the past made an impression by means of its forms and colours. Its forms and colours made an impression. If we make a diagram of it and the form is like this, this form had an effect on the eye (he did a drawing). What was in space and what the form was filled out with, was what made the impression. And it is the same with the colours. The colours on the walls made the impression.

I said that our building is not intended to be like that; our building is meant to be—and this is the terribly trivial comparison—like a jelly mould that does not exist for its own sake but for the sake of the jelly. Its function is to give a form to what is put into it, and when it is empty you can see what it is for. What it does to the jelly is the important thing. And the important thing with our building is what a person who goes inside it experiences in the innermost depths of his soul, when he feels the contours of the forms. All that the forms do is set the process going that creates the work of art. The work of art is what the soul experiences when it feels the shape of the forms. The work of art is the jelly. What has been built is the jelly mould, and that is why we had to try and proceed on an entirely new principle.

Likewise what you will find in the way of paintings in our Goetheanum building will not be there for their direct effect, as used to be the case with art in the past, but will be there for the soul to encounter, so that the experience resulting from this encounter will be a work of art. This of course involves a metamorphosis—I can only give indications of all this—the metamorphosis of an old artistic principle into a new one, which we can depict by saying that when the sculptural, the pictorial element is taken a stage further, it is led over into a kind of musical experience. There is also the opposite step, from the musical element back into the sculptural-pictorial.

These are things which are not created arbitrarily by the human soul, but have to do with the innermost impulses we have to go through, because we are in the first third of the fifth post-Atlantean epoch. It has been, as it were, ordained by the spiritual beings that guide this evolution.

A start has to be made in every realm. If people find things about our building that are imperfect they may be assured that the people who are actually engaged in building it will find far more imperfections than the people who criticise it—far, far more. There are faults to be found in it which people who just look at it would not think of. But that is not the point. The point is that a start is being made, for there are so many things that have to happen. The important thing is not the perfection we achieve in what we must will to happen, but that a start is made on what has to come to life here, however imperfect it has to be. For everything new that comes into the world is imperfect compared with old things that have stood the test of time. Things that are old have reached their highest level, whereas new creations are still in their infancy. That is quite obvious.

I will begin tomorrow where we have stopped today, and consider the renewal of an artistic conception of the world and the connection this has with the whole cultural life of today.

Erster Vortrag

Diese hier gehaltenen Vorträge waren bisher im wesentlichen dazu bestimmt, die Brücke zu schlagen von den geisteswissenschaftlichen Erkenntnissen zu einer von unserer Gegenwart geforderten Lebensauffassung, und ich gedenke, auch in diesen Tagen gerade über dieses Thema einige Andeutungen zu machen.

Das, was wir modernes Leben nennen, tritt ja denjenigen Menschen, welche, sagen wit, durch städtisches oder damit zusammenhängendes Leben entrissen sind dem unmittelbaren Zusammenhang mit der Natur, lebendig entgegen. Und wir wissen, daß die Menschen seit dem Heraufkommen dieses modernen Lebens sich immer Gedanken gemacht haben über die Bedeutung des modernen Lebens für den ganzen sowohl materiellen wie geistigen Kulturfortschritt der Menschheit. Nun soll sich hineinstellen in dieses moderne Leben dasjenige, was wir empfinden als die Impulse, die uns aus der Geisteswissenschaft kommen. Wir werden uns allmählich das Gefühl errungen haben, daß gegenüber manchem, was uns in diesem Leben entgegentritt, die Geisteswissenschaft notwendig ist wie eine Art Ausgleich von manchem, was das moderne Leben in sich enthält an Herabstimmendem, man könnte geradezu sagen Zerstörendem für die allgemeinen geistig-göttlichen Lebenskräfte des Menschen.

Wenn derjenige, welcher imstande ist, durch die Anfangsstadien, möchte man sagen, des Initiiertenlebens die moderne Kultur im Lebenszusammenhange auf sich wirken zu lassen, sie wirklich auf sich wirken läßt, dann macht er Erfahrungen, die ihn tiefer belehren können über die Bedeutung des modernen Lebens für das Gesamtleben des Menschen, als die äußere, nicht von der Spiritualität getragene Beobachtung dieses Lebens es vermag. Derjenige, welcher, ich will sagen, die ersten Schritte des Initiiertenlebens gemacht hat, durchlebt in anderer Art die Erfahrung, die gemacht werden kann, wenn wir in einem Eisenbahnzug oder auf einem Dampfschiffe eine Nacht zubringen, insbesondere wenn wir in dem Eisenbahnzug oder auf dem Dampfschiffe schlafen. Der Unterschied, der da vorliegt mit Bezug auf den in den Anfangsstadien des Initiiertenlebens Stehenden und demjenigen, der nicht irgendwie in Zusammenhang gekommen ist mit diesem Initiiertenleben, besteht darinnen, daß bei dem ersteren die Erlebnisse bewußt werden, daß er erkennen lernt, was da eigentlich mit ihm geschieht, wenn er eine Nacht, insbesondere schlafend, auf einem Dampfschiffe oder in einem Eisenbahnzuge fahrend zubringt. Die Einflüsse, die auf den ganzen menschlichen Organismus von einem solchen Erleben ausgehen, erfährt selbstverständlich auch derjenige, der die Dinge nicht durch Initiation kennenlernt, genauso wie der andere, der von diesen Einflüssen durch die Initiation wissen lernt. In bezug auf die Gesamtwirkung auf die menschliche Natur ist natürlich kein Unterschied.

Wenn wir verstehen wollen, was mit diesen Andeutungen eigentlich gemeint ist, dann müssen wir uns ins Gedächtnis zurückrufen eine uns allerdings bekannte geisteswissenschaftliche Wahrheit, nämlich diese, daß, während wir schlafen, wir mit unserem Ich und unserem astralischen Leibe außerhalb unseres physischen und Ätherleibes sind. Wir sind tatsächlich zunächst wegen gewisser Beschränkungen, die uns kosmische Gesetze naturgemäß auferlegen, mit unserem Ich und unserem astralischen Leibe in einem solchen Falle vorzugsweise in unmittelbarer Nähe unseres physischen und Ätherleibes, so daß wir mit unserem Ich und Astralleibe, wenn wir in einem Eisenbahnwagen fahrend schlafen, im Grunde genommen ganz darinnen sind in alldem Gebremse, Gerolle und Getöse, das mit den Rädern und der Maschinerie des Zuges und so weiter zusammenhängt. Ebenso ist es auf dem modernen Dampfschiff. In alledem, was da um uns herum vorgeht, stecken wir darinnen. In diesen wahrhaft nicht gerade musikalischen Erfahrungen unserer Umgebung stecken wir darinnen, und man braucht nur die allerersten Schritte der Initiation durchgemacht zu haben, dann kann man beim Aufwachen merken, wie das in den physischen und Ätherleib zurückkehrende Ich mit dem astralischen Leibe noch mitbringen, was sie erlebten in dem Gepreßtwerden durch die Maschinerie, in der sie wirklich steckten und durch die sie in dem Momente vor dem Aufwachen durchgingen.

All das disharmonische Gepresse und Gezerre nimmt man mit in den physischen und Ätherleib, und wer jemals aufgewacht ist mit dem Nachklingen desjenigen, was ein Dampfschiff oder ein Eisenbahnzug mit ihren Maschinerien in seinem Ich, in seinem astralischen Leibe angerichtet haben, wer sich das hereingebracht hat in sein tagwaches Bewußtsein, der merkt, wie wenig zusammenstimmend das ist, was man da hereinbringt, mit dem, was im Inneren des Menschen abläuft als eine Art Erlebnis des Ich und des astralischen Leibes von der inneren Gesetzmäßigkeit des physischen und ätherischen Leibes. Man bringt tatsächlich die herbste Unordnung, das greulichste Getöse hinein, ein Gezerre, Gequietsche und Geknarre, und das wirkt auf den Ätherleib tatsächlich so, wenn man eine feinere Empfindung für die Sache hat, wie wenn man - das ist natürlich ein grober Vergleich, aber Sie werden ihn nicht mißverstehen - mit dem physischen Leib, das andere wirkt aber auf den Ätherleib, in einer Maschine zerquetscht und zerteilt würde. Dies ist eine ganz notwendige Begleiterscheinung des modernen Lebens, und ich möchte gleich von vornherein eine, ich möchte sagen, warnende Bemerkung machen, weil solche Auseinandersetzungen wie diejenigen, die ich heute zu machen gedenke, sehr leicht wachrufen dasjenige, was ich nennen möchte den verborgenen Hochmut der Theosophen, einen gewissen verborgenen Hochmut, der ja da und dort reichlich blüht.

Ich sage das selbstverständlich ohne die geringste auch nur allgemeine, geschweige denn speziellere Anspielung, denn wenn man so etwas auseinandersetzt wie das, was heute auseinandergesetzt worden ist, so ruft man gleich Urteile hervor. Ich meine, bei dem angedeuteten Hochmut der Theosophen kann es leicht der Fall sein, daß man sich sagt: Da muß ich mich recht sehr hüten, mich diesen zerstörenden Mächten mit meiner eigenen Leiblichkeit auszusetzen, da muß ich mich recht sehr hüten gegenüber all den Einflüssen des modernen Lebens, da muß ich mich hübsch abschließen in ein Kämmerchen mit der richtigen Umgebung, mit den durch die Theosophie ratsamen farbigen Wandungen, so daß ja nichts mich berührt, was meine leibliche Organisation betrifft, von alledem, was das moderne Leben bringt.

Diese Wirkung möchte ich mit meinen Auseinandersetzungen wahrhaftig nicht hervorrufen. All das Sich-Zurückziehen, das gewissermaßen Sich-bewahren-Wollen vor den Einflüssen desjenigen, was das Weltenkarma notwendigerweise über uns bringen muß, entspringt einer Schwäche. Die Anthroposophie aber kann einzig das menschliche Gemüt stärken, soll diejenige Kraft entwickeln, welche uns innerlich wappnet und stärkt gegenüber diesen Einflüssen. Daher könnte auch niemals auf dem Felde unserer geistigen Bewegung erblühen irgendwelche Anempfehlung eines Sich-Zurückziehens von dem modernen Leben, eines Bildens einer gewissen Treibhauskultur des geistigen Lebens. Darum kann es sich auf dem Boden wahrer Geisteskultur niemals handeln. Obwohl es zu begreifen ist, daß schwächere Naturen sich gern zurückziehen aus dem modernen Leben in diese oder jene Kolonien, in denen sie nicht berührt werden von dem modernen Leben, so muß doch gesagt werden, daß das nicht entspringt einer Stärke, sondern einer Schwäche der Seele. Unsere Aufgabe aber besteht darin, daß wir die Seele stark machen durch das Sich-Durchdringen mit den Impulsen, die aus der Geisteswissenschaft und Geistesforschung kommen, damit sie gewappnet ist gegen die Einflüsse des modernen Lebens, so daß die Seele es aushalten kann, wenn es auch noch so sehr um sie hämmert und klopft, daß sie dennoch imstande ist, ihren Weg in die geistig-göttlichen Gebiete zu finden durch das Hämmern und Klopfen der ahrimanischen Geister hindurch.

Eines müssen wit beachten, worauf auch schon oftmals von mir hingedeutet worden ist. Wir schlafen als Menschen nicht nur in der Nacht. Wir schlafen tatsächlich auch bei Tage, nur merkt man den Tagesschlaf weniger als den Nachtschlaf. In der Nacht ist das Gedankenleben des Menschen herabgedämmert, und weil der Mensch zunächst vorzugsweise seelisch in seinen Gedanken lebt, so merkt er naturgemäß das Herabgedämmertsein des Gedankenlebens während des Nachtschlafes mehr. Bei Tage ruht mehr das Willensleben, das merkt man weniger, weil man weniger in dem Willen lebt. Eine Folge dessen ist all das Streiten der Philosophen über die Freiheit und Unfreiheit des Willens, weil sie nicht beachten, daß sie als Tagschläfer den Willen untersuchen und daher auf seine wahre Natur nicht kommen können, so daß sie viel ungereimtes Zeug sprechen über den freien und den unfreien Willen, über Indeterminismus und Determinismus. Tatsächlich, während wir unser breites, tägliches Leben entfalten, ist unser Willensleben nur in sehr geringem Grade uns bewußt, es taucht hinunter in das Unterbewußte, in die rein dem astralischen Leibe angehörige Region.

So nehmen wir auch während des tagwachen Lebens teil an alledem, was das moderne Leben rings um uns herum an Gepresse und Gehämmere der modernen Technik hervorgebracht hat. Bei Nacht versenken wir uns mehr in dieses Gepresse und Gehämmere mit unserem Gefühls- und Gedankenleben, bei Tag mehr mit unserem Willens- und Gefühlsleben.

Nun liegt die Sache so, daß ja dasjenige, was wir so modernes Leben nennen, nicht immer vorhanden war in dem Entwickelungsgange der Menschheit. Das ist erst heraufgekommen, und zwar im wesentlichen heraufgekommen seit dem Beginne der fünften nachatlantischen Kulturepoche. Mit dem Beginne der fünften nachatlantischen Kulturepoche fällt auch zusammen der Beginn dieses modernen Lebens. Wie spricht die äußere Geisteskultur über das Heraufkommen dieses modernen Lebens? Die moderne Geisteskultur ist ja, wie wir wissen, stolz auf das, was sie sich errungen hat mit diesem modernen Leben. Sie sagt etwa so: Das ganze Altertum und das ganze Mittelalter hindurch waren die Menschen nicht fähig, eine wirkliche Naturbetrachtung zu entwickeln, die zu einer Naturwissenschaft hätte führen können. Erst in neuerer Zeit ist dies eingetreten. - Und wenn man so von der neueren Zeit spricht, so fällt das eben zusammen mit dem Beginne der fünften nachatlantischen Kulturepoche. Da hat man sich frei gemacht von dem alten Naturbeobachten und betrachtet die Natur unbefangen, rein ihrer abstrakten Gesetzmäßigkeit nach. Dadurch ist die Naturwissenschaft auch in die Lage gekommen, durch die Erfahrung der Naturgesetze in einer unerhörten Weise — man hört dieses Wort recht oft - die Beherrschung der Naturkräfte für sich möglich zu machen. Das aber ist die moderne Technik, und das, woraus die moderne Technik besteht, ist dasjenige, was dadurch entstand, daß der Mensch die Naturgesetze kennenlernte und wiederum die Materie nach diesen Naturgesetzen zu seinen Maschinen formte, mit denen er dann auf die Natur und das Leben wirkt, indem er das moderne Leben überhaupt dadurch maschinell durchzieht und sich sein technisches Milieu schafft, also dasjenige, was das moderne Leben um uns herum ist und was es schafft. So sieht man: Die neuere Zeit hat erst die wahre Naturwissenschaft begründet und damit die rechte Beherrschung der Natur und ihrer Kräfte.

So ähnlich hört man sehr häufig reden. Wenn man aber so redet, spricht man die Sprache Ahrimans, denn dies ist in der Sprache Ahrimans gesprochen. Wir wollen einmal versuchen, diese Sprache Ahrimans in jene wirkliche, wahrhaftige Sprache zu übersetzen, die wir versuchen, uns durch die Geisteswissenschaft wieder anzueignen, und durch die den Worten nicht bloß die Bedeutung gegeben wird, die ihnen gegeben werden kann aus der Betrachtung der äußeren Natur, sondern auch jene Bedeutung, die ihnen zukommt, wenn wir den Kosmos in seiner Ganzheit, das heißt gleichzeitig in seiner Natur und in seinem geistigen Leben betrachten.

Nehmen wir zunächst ganz äußerlich das, was geschieht, wenn wir die moderne Technik ausbilden. Was da geschieht, ist ja nichts anderes zunächst, als, ich möchte sagen, ein Arbeiten in zwei Etappen. Die erste Etappe besteht darin, daß wir den Zusammenhang der Natur zerstören. Wir zerklopfen die Steinbrüche, holen aus ihnen heraus die Steine, wir malträtieren die Wälder, holen aus ihnen heraus das Holz man könnte das noch weiter ausführen -—, kurz, man schafft zunächst Rohmaterialien, indem man den Naturzusammenhang zerklopft und zermürbt. Und die zweite Etappe besteht darinnen, daß das, was man so aus der Natur herausgeschlagen hat, wieder zusammengefügt wird zu einer Maschine nach den Gesetzen, die man erkannt hat als Naturgesetze. Das sind die zwei Etappen, wenn man die Sache äußerlich betrachtet.

Aber wie ist die Sache innerlich betrachtet? Innerlich betrachtet ist die Sache so: Wenn wir die Natur zermürben, zunächst die mineralische, so ist dies — wir wissen es aus früheren Betrachtungen - verknüpft mit einem gewissen Wohlgefühl, welches das geistige Elementarische darinnen empfindet. Das soll uns aber hier weniger bekümmern. In dem aber, was da vorgeht, ist das wichtig, daß wir aus der Natur austreiben die die Natur zusammenhaltenden Elementargeister, welche zu dem Reiche, der Sphäre der regelrecht fortschreitenden Hierarchien gehören. In allem Naturdasein sind elementare geistige Wesen. Indem wir die Natur zermürben, pressen wir in das Reich des Geistigen hinaus die Naturgeister. Das ist in der Tat dasjenige, was mit der ersten Etappe fortwährend verknüpft ist. Wir zerschlagen, zermürben die materielle Natur und lösen dadurch heraus aus dieser Natur die Naturgeister, die wir gewissermaßen aus ihrer, ihnen von den, ich möchte sagen, Jahvegöttern angewiesenen Sphäre hinausjagen in das Reich, wo sie frei flattern können und nicht mehr gebunden sind an den ihnen angewiesenen Wohnplatz. Also die erste Etappe können wir auch nennen die Austreibung der Naturgeister. Die zweite Etappe ist diese, wo wir zusammenfügen nach den von uns erkannten Naturgesetzen das, was wir aus der Natur herausgemürbt, herausgemartert haben. Ja, wenn wir nach einem Naturgesetze, das wir erkannt haben, aus Rohmaterialien eine Maschine oder einen Zusammenhang von Maschinen bilden, dann versetzen wir wiederum gewisse geistige Wesenheiten hinein in das Gebilde, das wir also formen.

Das Gebilde, das wir also formen, ist keineswegs ein geistloses. Indem wir es formen, schaffen wir das Bett für andere geistige Wesen, und diese geistigen Wesen, die wir jetzt aber in unsere maschinellen Gebilde hineinzaubern, sind die Wesenheiten, die zur ahrimanischen Hierarchie gehören. Also in der ersten Etappe treffen wir die Naturgeister an, die in fortlaufender Entwickelung sind, treiben sie heraus, und in der andern Etappe vereinigen wir diese ahrimanischen Geister mit dem, was wir als Mechanismen oder sonstige Werke der Technik . aufbauen. Das aber bewirkt, indem wir in diesem technischen Milieu in der neueren Zeit darinnen leben, daß wir uns für dasjenige, was wir entweder bei Nacht oder bei Tag in uns schlafend haben, durchaus eine ahrimanische Umgebung schaffen. Es ist daher kein Wunder, daß der, welcher auf der ersten Stufe der Initiation steht, wenn er beim Aufwachen dasjenige hereinbringt, was er erlebt hat draußen in dem Gebrause, Gezerre und Getöse, es als ein Zerstörendes empfindet, wenn er mit demselben in seinem Ich und seinem astralischen Leibe in den physischen und ätherischen Leib hineinkommt. Denn er bringt sich ja sozusagen die Folge eines Zusammenlebens mit den ahrimanischen Elementargeistern mit hinein in seinen eigenen Organismus. Wir können sagen: Als dritte Etappe jetzt, als Kulturetappe, haben wir das von der uns umgebenden Technik, daß wir uns mit ahrimanischen Geistern ausstopfen, so recht mit ihnen durchstopfen. — So sieht sich die Sache innerlich an.

Blicken wir jetzt von dem, was wir so gleichsam als die okkulte Seite des modernen Lebens kennengelernt haben, zurück auf jene Zeiten, wo der Mensch mehr so gelebt hat, daß er nur von der Natur durch die geistig leicht durchlässigen Mauerwände getrennt schlief, oder auch arbeitete bei Tag innerhalb der Natur, in der noch die rechten Geister von der Jahve-Hierarchie darinnen waren, so müssen wir sagen: Damals brachten sich die Seelen der Menschen, das Ich und der astralische Leib, in den physischen und Ätherleib hinein die Naturgeistigkeiten, welche anregend auf das innere Seelenleben wirkten. Und je weiter wir zurückgehen in der Entwickelungsgeschichte der Menschheit, um so mehr finden wir dasjenige, was heute immer seltener und seltener wird, daß die Menschen sich nicht durchstopfen mit den ahrimanischen Geistern der Technik, sondern mit den in gerader Linie sich fortlaufend entwickelnden Naturgeistern, welche, wenn wir den Ausdruck gebrauchen dürfen, die guten Geister der Hierarchien vereinigt haben mit dem, was in der Natur draußen an Tatsachen oder an Wesenheiten sich vollzieht oder vorgeht.

Nun gelangt der Mensch zu jenem Zusammenhang, den er haben muß, wenn er im wahren Sinne des Wortes Mensch sein will, nur dadurch, daß er diesen Zusammenhang durch das Leben in seinem Inneren sucht, daß er in seinem inneren Erleben so weit in die Tiefen seiner Seele hinabsteigen kann, daß er in diesen Tiefen die Kräfte findet, die ihn zusammenbringen mit dem Geistigen des Kosmos, von dem er abstammt und in das er eingebettet ist, und von dem er abgetrennt werden kann, von dem er abgetrennt worden ist schon durch Sinneswahrnehmung und Verstandesdenken, jetzt aber auch dadurch, wie wir gesehen haben, daß ihn das moderne Leben mit ahrimanischen Geistern ausstopft. Nur dadurch, daß der Mensch in seines eigenen Wesens Tiefen hinuntersteigt, kommt er in Zusammenhang mit den für ihn guten und heilsamen göttlich-geistigen Wesen, mit den in geradem Schritte sich fortlaufend entwickelnden geistigen Hierarchien. Dieses Zusammenkommen mit den geistigen Hierarchien, für die wir eigentlich geistig geboren worden sind, dieses Zusammenleben mit ihnen wird dem Menschen in hohem Grade erschwert durch das immer mehr und mehr Durchsetztwerden der Welt mit dem Milieu der modernen Technik. Der Mensch wird gewissermaßen herausgerissen aus seinem geistig-kosmischen Zusammenhange, und es wird abgedämpft und abgedämmert in seinem Inneren dasjenige, was eran Kräften entwickeln soll, um mit dem Geistig-Seelischen des Kosmos in Zusammenhang zu bleiben.

Derjenige, der die ersten Schritte der Initiation schon durchgemacht hat, merkt daher, daß alles das, was an Maschinellem das moderne Leben durchdringt, so in die geistig-seelische Menschlichkeit eindringt, daß es vieles in ihr ertötet, zerstört. Und ein solcher merkt, daß durch diese Zerstörung es ihm besonders schwierig gemacht wird, die inneren Kräfte nun wirklich zu entwickeln, die den Menschen in Zusammenhang bringen mit den rechtmäßigen — mißverstehen Sie das Wort nicht - geistigen Wesenheiten der Hierarchien. Wenn der, welcher so.die ersten Schritte der Initiation gemacht hat, in einem modernen Eisenbahnwagen oder auf einem modernen Dampfschiffe meditierend sich einleben will in die geistige Welt, so gibt er sich natürlich Mühe, in sich diejenige Schau- und Seherkraft zu entwickeln, welche ihn hinaufträgt in die geistige Welt, aber er merkt, wie die ahrimanische Welt ihn ausstopft mit allem, was widerstrebt dieser Hingabe an die geistige Welt, und der Kampf ist dann ein ungeheurer. Man kann sagen, es ist ein innerer, im Ätherleibe zu erlebender, zermürbender und zerquetschender Kampf. Diesen Kampf machen natürlich auch die andern dutch, die nicht die ersten Schritte der Initiation durchgemacht haben, und der Unterschied ist nur der, daß ihn derjenige, der die ersten Schritte der Initiation durchgemacht hat, bewußt erkennt. Durchmachen muß ihn jeder, in seinen Wirkungen erlebt ihn jeder.

Es wäre das Allerfalscheste, wenn man nun etwa sagen würde, da müsse man sich sträuben gegen das, was nun einmal die Technik uns in dem modernen Leben gebracht hat, man müsse sich hüten vor dem Ahriman, man müsse sich eben zurückziehen von diesem modernen Leben. Das würde in gewissem Sinne eine spirituelle Feigheit bedeuten. Das wahre Heilmittel besteht darinnen, nicht die Kräfte der modernen Seele schwächen zu lassen und sich zurückzuziehen von dem modernen Leben, sondern die Kräfte der Seele stark zu machen, damit das moderne Leben ertragen werden kann. Ein tapferes SichVerhalten zum modernen Leben ist dasjenige, was notwendig ist nach dem Weltenkarma, und deshalb hat die wahre Geisteswissenschaft diesen eigentümlichen Charakter, daß sie von vornherein Anstrengungen, mehr oder weniger sogar intensive Anstrengungen von der menschlichen Seele fordert.

Man hört so oft: Ja die Bücher, die uns zur Verfügung stehen von der modernen Geisteswissenschaft, sind schwierig geschrieben, sie fordern, daß man sich so recht anstrengt, daß man aktiv wird in der Entwickelung seiner Seelenkräfte, um sich so ganz in diese Geisteswissenschaft hineinzuleben. - «Wohlwollende» Menschen - ich sage das in Gänsefüßchen gesetzt - kommen daher immer wieder mit dem Ansinnen, daß sie an schwierigen Stellen ihren Mitmenschen die Sache etwas erleichtern wollen und möglichst - das sage ich jetzt nicht unter Gänsefüßchen - vertrivialisieren wollen dasjenige, was in einem etwas schwierigen Stil geschrieben ist. Aber es gehört zum Wesen der Geisteswissenschaft, daß sie Anforderungen stellt an die Aktivität des Seelenlebens, daß man gewissermaßen nicht leicht zu der Anerkennung des Geisteswissenschaftlichen kommt, denn es handelt sich innerhalb dieser Geisteswissenschaft nicht etwa bloß darum, daß man dieses oder jenes aufnimmt, was die Geisteswissenschaft über diese oder jene Dinge zu sagen hat, sondern es handelt sich darum, »ze man es aufnehmen kann, daß man es mit Anstrengung, mit Aktivität der Seele aufnimmt, daß man gleichsam, verzeihen Sie den weniger höflichen Ausdruck, im Schweiße seiner Seele sich erarbeiten muß das geisteswissenschaftliche Gut. Das gehört, verzeihen Sie den mechanischen Ausdruck, zum geisteswissenschaftlichen Betriebe.

Es zeigt noch ein Mißverständnis des eigentlichen Nervs der Geisteswissenschaft, wenn man gewissermaßen flieht dasjenige, was die Geisteswissenschaft gibt an schwierigen Ideen und Begriffsbildungen. Und wie viele Menschen das fliehen, wir wissen es ja, wie viele Menschen viel lieber träumen — der Herr gibt’s den Seinen im Schlafe! — und sich viel lieber in allerlei Traumbildern der geistigen Welt von Anfang an Dinge vorzaubern lassen wollen, als durch Aktivität, durch Anstrengung des inneren, seelischen Lebens Erkenntnisse zu gewinnen. Wir wissen es, wie vielen es lieber ist, wenn sie dieses oder jenes Gesicht erleben, als daß sie sich hinsetzen und ein schwierige geisteswissenschaftliche Materien behandelndes Buch studieren, das allerdings geeignet ist, zu denjenigen Kräften der menschlichen Seele zu sprechen, welche im gewöhnlichen Tagesleben schlafen, das also doch anregt das, was sonst unbewußt im Menschen ist und dadurch den Menschen lebendig hineinversetzt in die geistige Welt. Der richtige Gang ist nicht der, daß man das bewußte Tagesleben stumpf entgegennimmt und im trüben schwebt, sondern der, daß man sich anstrengt, hindurchzukommen in der Aktivität seiner Seele durch dasjenige, was an Gedanken- und Ideenentwickelung gegeben ist. Denn wenn man sich einlebt in diese Gedanken- und Ideenentwickelungen, wenn man sich anstrengt, tapfer sich einlebt, dann kommt man durch dieses tapfere, dieses aktive Sich-Einleben zu der Stufe, wo übergeht das bloße Theoretisieren, das bloße Denken, das bloße Fürwahrhalten desjenigen, was so gegeben wird, in ein Schauen, in ein wirkliches Darinnenstehen in der geistigen Welt. Dasjenige aber, was sich für uns gerade als eine moderne Lebensauffassung aus diesen Betrachtungen ergibt, das ist, daß wir durch das technische Milieu hineinsteigen in eine Art ahrimanischer Sphäre und uns durchdringen lassen mit ahrimanischer Geistigkeit.

Es würde das furchtbarste Unglück geschehen sein in der Erdenentwickelung, wenn nicht vorgesorgt worden wäre in früheren Zeiten für dasjenige, was nach dem Weltenkarma die moderne Menschheit unter dieser ahrimanischen Geistigkeit erleben muß. Das Leben verläuft und kann nicht anders verlaufen als, ich möchte sagen, immer im Pendelschlag. Nach der einen oder andern Seite wird das Leben wie durch Pendelschläge ausschlagend erlebt. Man kann nicht etwa sagen: Man hüte sich vor Ahriman! - denn es gibt kein Mittel, wodurch man sich vor Ahriman hüten könnte. Und wenn jemand etsehnt, etwa sich ständig in ein Kämmerchen mit möglichst ihm zuträglicher Farbigkeit zurückzuziehen, wo möglichst keine Fabriken sind und keine Eisenbahn vorübergeht, um sich so ganz von dem modernen Leben zurückzuziehen, so gibt es doch noch viele, viele andere Wege, um die ahrimanische Geistigkeit in seine Seele hineinzuführen. Er entzieht sich dem modernen Leben, aber die moderne Geistigkeit findet schon den Zugang zu ihm.

Das, was gewissermaßen das Unglück abgehalten hat von der menschlichen Entwickelung, ist die Tatsache, daß eingetreten ist etwas, was ich vor längerer Zeit schon angedeutet habe in einem Münchner Zyklus. Man muß alle diese Dinge zusammennehmen, das gehört auch zu dem aktiven Erleben der modernen Geisteswissenschaft. Dem Menschen ist gewissermaßen gegeben worden die Kunst, die Kunst, welche auch ihr Rohmaterial entnimmt der Natur, indem sie die Natur zermürbt und zerkeilt und dieses Rohmaterial in der zweiten Etappe wieder zusammenfügt zu einem neuen Etwas und ihm ein gewisses, wenn auch nur bildhaftes Leben einhaucht. Dieses Leben, das durch die Kunstimpulse der Vergangenheit gegeben wurde, ist, wie ich damals in München angegeben habe, dazu geeignet, das Materielle zu durchziehen mit mehr luziferischer Geistigkeit. Luziferische Geistigkeit, der schöne Schein, alles das, was in der Kunst auf den Menschen wirkt, ist ein Hinwegführen des Menschen aus dem Materiellen in das Geistige, aber durch das materielle Leben. Luzifer ist der Geist, der immer dem Materiellen entfliehen und den Menschen auf unberechtigte Weise in das geistige Leben hineintragen will. Das ist der andere Pendelausschlag. Nur dadurch, daß wir in der jetzigen Inkarnation hindurchgehen müssen durch das technische Milieu, wird es möglich, mit dem Ahrimanischen in Zusammenhang zu kommen, in Zusammenhang zu kommen mit etwas, was in früheren Inkarnationen in ein mehr Künstlerisches untertauchen konnte. Dadurch setzen wir entgegen gewissen luziferischen Kräften die heutigen ahrimanischen Kräfte, die ein Gleichgewicht bilden, während vorher nach der einen und jetzt nach der andern Seite das Lebenspendel ausschlägt.

Was nun die Geisteswissenschaft insbesondere zu wollen hat, das ist, daß der Mensch nicht schlafend und träumend hindurchgehe durch das, was das Weltenkarma über ihn verhängt. Aber schlafend und träumend gehen die Menschen, die nichts wissen wollen von der Geisteswissenschaft, durch alle die Einflüsse des ahrimanischen und luziferischen Lebens hindurch. Sie sind diesen Einflüssen und Wirkungen ausgesetzt, auch wenn sie selber nichts davon wissen. So läßt sich aber nicht weiterleben, denn weiterleben läßt es sich nur bewußt, und dazu ist die Geisteswissenschaft da, daß die Menschen nicht schlafend und träumend durch die Welt gehen, sondern erkennen, in welcher Umgebung sie leben. Dazu aber gehört, daß wir uns wirklich auf die Intimitäten, möchte ich sagen, des geisteswissenschaftlichen Betriebes — verzeihen Sie das Wort — einlassen. Solche Intimitäten werden oftmals nicht beachtet, und ich kann dies finden, wenn ich Nachschriften lese von Vorträgen, die ich gehalten habe. Ich kann da finden, daß das, was mir oftmals wichtig sein muß, in den -Nachschriften nicht erscheint. Nehmen Sie nur zwei Dinge von dem, was ich eben gesagt habe. Ich habe vorhin einen Satz gebraucht und gesagt, daß die Geisteswissenschaft nicht etwas will, sondern wollen soll oder zu wollen hat. Das ist eine gewisse Redewendung, die sich auf ganz natürlich-naive Weise dem ergibt, der aus dem Geiste der Geisteswissenschaft heraus redet, denn die Geisteswissenschaft führt ganz selbstverständlich zu einem unpersönlicheren Ergreifen der Wahrheiten des geistigen Lebens als die andern Wissenschaften. Im Stile der andern Wissenschaften gesprochen, würde man sagen: Die Geisteswissenschaft will etwas. — Sie sagt aber: Wie sie wollen soll oder wollen muß. — Und ich sage: Wie ich mich ausdrücken muß und nicht: Wie ich mich ausdrücke.

Gerade auf solche Intimitäten kommt vieles an; die darf man nicht überhören. Wir müssen vielmehr beginnen, daran zu glauben, daß es darauf ankommt, daß die Geisteswissenschaft bis in das Innerste die menschlichen Seelenkräfte ergreift und sie auch umzuformen in der Lage ist, und daher geht es nicht an, daß man mit derselben Art zu denken auch an die Geisteswissenschaft herangeht, die man in der Gewohnheit hat vom äußeren Leben her. Man hat wirklich noch wenig Bewußtsein von den Dingen, die ich hiermit meine. Das kann man an gewissen, ich möchte sagen, groben Symptomen der äußeren wissenschaftlichen Entwickelung bemerken, sozusagen spüren.

Ein Beispiel aus vielen sei herausgegriffen. Die moderne Religionswissenschaft, die irreligiöse Religionswissenschaft hat es sich besonders zugute getan, daß sie herausbekommen hat gewisse Erkenntnisse über den Zusammenhang, sagen wir von den neutestamentlichen Aussprüchen und Geboten mit den alttestamentlichen und mit heidnischen Aussprüchen und Geboten. Man hat zum Beispiel das Vaterunser nach der Herkunft jedes einzelnen Satzes verfolgt und gesagt: Dieser einzelne Satz findet sich schon da, jener schon dort vor. Wenn man dies so hört, möchte es leidlich scheinen. Aber in dem Augenblicke, wo man in der weltgeschichtlichen Betrachtung, in spiritueller weltgeschichtlicher Betrachtung an das Mysterium von Golgatha herantritt, merkt man, daß alle diese Dinge in einem neuen Zusammenhang erscheinen und daß es nicht darauf ankommt, zu entdecken, daß alle diese Sätze schon in früherer Zeit da waren, sondern darauf, immer die Umgebung dieser Sätze sich anzuschauen, durch die sie eine neue Nuance erhalten. Und diese ist immer eine andere im Alten und im Neuen Testamente. Dadurch wird das, was durch das Mysterium von Golgatha gekommen ist, in ganz intime Dinge hereingeführt. Die Worte bleiben oftmals dieselben und die Wortzusammenhänge auch, aber die Art und Weise, wie die Zusammenhänge schattiert und nuanciert sind, ist anders, und darauf kommt es gerade an.

Ein Ungeheueres zum Beispiel liegt darin, daß der Begriff, die Vorstellung des Ich in dem ganzen Entwickelungssystem der Sprache, je weiter man zurückgeht in die vorchristlichen Zeiten, ganz anders organisiert ist als nachher, wenn man fortschreitet von dem Mysterium von Golgatha in die Zukunft hinein. Die Art, wie man über das Ich spricht, wird anders, und das kann man schon in der Konfiguration der Sprache sehen. Wenn das Ich zum Beispiel in vielen Sprachen in das Zeitwort hineingeheimnißt wird, so bedeutet das ganz etwas anderes, als wenn es abgesondert von dem Zeitworte hingestellt und ausgesprochen wird und so weiter.

Also darauf kommt es an, daß wir durch die Geisteswissenschaft uns zu einer Lebensauffassung durcharbeiten, daß wir dazu kommen, bewußt das anzuschauen, was an Einflüssen auf unseren geistig-seelisch-leiblichen Menschenorganismus ausgeübt wird. Die Art, wie ich das Verhältnis des Menschen zu seiner technischen Umgebung geschildert habe, ist natürlich erst im Anfange der Entwickelung. Etwa vier Jahrhunderte ist es her, seitdem die Sache angefangen hat in solchem Umfange, wie das heute der Fall ist. Und das auf sich so stolze 19. Jahrhundert hat einen mächtigen Schritt vorwärts getan in dieser Verahrimanisierung des menschlichen Lebens. Aber es werden wichtige Schritte hinein in die Zukunft der menschlichen Entwickelung auf diese Verahrimanisierung hin gemacht werden. Vier Jahrhunderte etwa stehen wir darinnen. Langsam und allmählich kommt es herauf. Heute hat es schon einen gewissen Höhepunkt für alle diejenigen erreicht, die es ja zahlreich gibt unter unseren Mitmenschen, die durch die Absonderung im Städteleben kaum noch einen Zusammenhang mit den wahren Naturgeistern haben. Ich habe einmal, ich möchte sagen, symbolisch ausgesprochen, daß es wesentlich für den Menschen ist, wesentlich für seine Entwickelung ist, daß er den Hafer von der Gerste unterscheiden kann. Aber wirklich, wie viele Menschen finden wir denn schon in städtischer Umgebung, die nicht mehr Hafer von Gerste zu unterscheiden vermögen! Die Pflanzen können sie vielleicht noch unterscheiden, weil das bei Hafer und Gerste verhältnismäßig leicht ist, aber besonders die Kerne, den einen Kern vom andern können sie nicht mehr unterscheiden. Wenn sie in der Stadt gelebt haben, oder gar in der Stadt geboren sind, so können sie dies gewöhnlich nicht voneinander unterscheiden.

Nun ist die Entwickelung der Menschheit aber so, daß immer, wenn eine Etappe weitergeschritten wird, dieses Weiterschreiten einer Etappe verknüpft ist mit einem andern Erleben gleichsam auf einer andern Etappe, welche in einer parallelen Strömung liegt. Und so ist es auch geschehen. Indem der moderne Mensch auf die Art, wie ich es geschildert habe, dem Ahriman entgegengeschritten ist durch das technische Leben, ist er noch auf eine andere Weise dem Ahriman entgegengeschritten. Wenn an die Stelle der groben Geschichtsbetrachtung, wie sie der Materialismus heute erzeugt hat, eine spirituelle Geschichtsbetrachtung treten wird, so wird man schon einsehen, was die Geisteswissenschaft jetzt andeuten muß.

Wenn man in die Zeiten zurückblickt, die vorangegangen sind denen, welche die letzten vier Jahrhunderte ausmachen, so stand vor allen Dingen der Mensch nicht nur zu seinem Milieu, zu seiner Umwelt in einer andern Beziehung als heute, sondern er stand auch zu etwas in einer andern Beziehung, in einer ganz andern Beziehung, was in ihm selbst zur Erscheinung kommt, wirklich in ihm selbst zur Erscheinung kommt: er stand in einer andern Beziehung zu seiner Sprache, zu seinem Sprechen. In der Sprache haben wir wirklich nicht bloß das gegeben, was die moderne materialistische Wissenschaft glaubt, sondern wir haben in der Sprache etwas gegeben, was vielfach zusammenhängt mit dem nicht vollbewußten menschlichen Erleben, was sich vielfach ereignet in den unterbewußten menschlichen Regionen, was daher auch durchdrungen ist von geistigen Wesenheiten. Geistige Wesenheiten leben in der Sprache des Menschen darinnen, wirken darinnen, und indem der Mensch Worte formt, Worte bildet, drängen sich in seine Worte hinein elementarische geistige Wesenheiten. Auf den Flügeln der Worte fliegen geistige Wesenheiten durch die Räume, in welchen sich die Menschen miteinander unterhalten. Daher ist es so wichtig, daß man achtet auf gewisse Intimitäten der Sprache, und daß man sich nicht einfach der Willkür des Leidenschaftslebens überläßt, wenn man spricht.

Nun stand der Mensch, man könnte sagen, bis ins 15., 16. Jahrhundert zu seiner Sprache so, daß er noch etwas hatte von dem lebendigen Erleben der elementarischen Geistigkeit, die in der Sprache vorhanden ist. Er hatte noch etwas von diesem Erleben der elementarischen Geistigkeit der Sprache. Es wirkte in ihm noch das, was in der Sprache an Geistigkeit ist, denn die Sprache ist gewissermaßen genialer, geistiger in mancher Beziehung als das einzelne menschliche Individuum. Man merkt heute nur manchmal, wie der Mensch sozusagen aus der materialistischen Gesinnung zurückfällt in eine Empfindung der genialischen Geistigkeit der Sprache.

Ich habe einmal in einem sehr deutlichen, wenn auch trivialen Beispiele an diesem Orte darauf hingewiesen, wie man besonders sozusagen herausfallen kann durch seine Gesinnung aus der materialistischen Rolle der Gegenwart. Es tun es im Grunde noch viele Menschen, aber sie sind sich dessen nicht gleich bewußt. Wenn jemand zum Beispiel, indem er den Rhein entlang fährt, spricht von dem «alten Rhein», was meint er denn damit? Zweifellos empfindet er dann etwas. Aber was ist das, was er meint? Ich glaube nicht, daß die Menschen, wenn sie vom «alten Rhein» sprechen, das Flußbett meinen, die Einhöhlung in der Erde. Das wäre ja das einzig Bleibende. Aber was sonst der «alte Rhein» sein soll, das kann man gar nicht entdecken, denn das Wasser ist gewiß ganz neu, das fließt immer weiter, und wenn Sie versuchen, irgend etwas Altes zu finden außer dem ausgehöhlten Flußbett, dann können Sie es nicht entdecken. Der alte Rhein! Die Sprache ist genialischer als der Mensch, denn selbstverständlich ist gemeint von der Sprache, wenn es auch dem Menschen nicht zum Bewußtsein kommt, der Flußgott des Rheins. Die elementarische Wesenheit, die zu ihm gehört, die bezeichnet man ganz adäquat, wenn man sagt: Der alte Rhein.

Das ist ein grobes Beispiel. Die Sprache ist überall durchzogen von solcher Spiritualität, von einem solchen Glauben an die Geistigkeit. Und ein Gefühl wenigstens für diesen Zusammenhang mit der Geistigkeit durch die Sprache lag in der Natur der menschlichen Seele wirklich noch während des Ablaufs der vierten nachatlantischen Kulturperiode bis in die neuere Zeit, bis ins 15., 16. Jahrhundert hinein bei allen Völkern Europas. Wenn man nämlich dieses nicht merkt, dann hat man auch nicht das richtige Gefühl für den Beginn des JohannesEvangeliums. Denn daß im Beginne des Johannes-Evangeliums der Satz steht: «Im Urbeginne war das Wort», dazu hat wirklich noch das Bewußtsein geführt, daß in dem, was das Wort ist in der ganzen menschlichen Organisation und im menschlichen Leben, ein Zusammenhang des Menschen, zunächst durch die elementarische Geistigkeit, mit der ganzen Welt, die hinter der Sinnenwelt liegt, gegeben ist.

Wenn wir mit den Mitteln der Geisteswissenschaft das Leben der Menschen betrachten, wie es abgelaufen ist in den Jahrhunderten des Mittelalters bis in die neuere Zeit hinein, so finden wir, wenn wir in die Seelen hineinschauen können, in der Tat, daß das Verhältnis des Menschen zu seiner Sprache noch ein anderes war im Verlaufe der vierten nachatlantischen Kulturperiode, ja selbst noch in der letzten Phase bis in das 14., 15. Jahrhundert. Die Menschen hörten gleichsam bei allem, was sie sprachen, noch Untertöne, richtige Untertöne mit. Man glaubt das nicht mehr, weil heute der Mensch wirklich nur materiell in dem Sprachlaute lebt. Etwas Geistiges klang mit, gleichsam wie ein Erklingen derselben Dinge in einer unteren Oktave. So klang mit, wenn man sprach, oder sprechen hörte, etwas, was nicht mehr differenziert war in dieser oder jener Sprache, sondern was etwas Allgemein-Menschliches war. Man kann wirklich sagen: Wenn sich auslebt das menschliche Erleben gleichsam in der Blüte der einzelnen Sprachen, so erlebt heute die Menschheit diese Blüte gleichsam als Erzittern der Töne im Ohr, und sie erlebt diese Töne wie etwas, das etwas bedeutet. Dagegen erlebte man früher ein Eintauchen des ganzen Sprachelementes in etwas, was mitklang und was nicht differenziert war in verschiedene Sprachen. Die Grenze zwischen dem einen und dem andern Erleben ist mit dem 15. und 16. Jahrhundert gegeben. Die Menschheit ist herausgerissen worden aus den Genien der Sprache.

Niemand kann den eigentlichen Ruck verstehen, der in der Zeit des 15., 16., 17. Jahrhunderts der Menschheit gegeben worden ist, der nicht eingeht auf dieses eigentümliche Abgedämpftwerden der Untertöne des sprachlichen Erlebens. Da ist den Menschen etwas verlorengegangen; innerhalb der Zeitereignisse tritt dies zutage, sei es an Kämpfen, sei es an Werken des Friedens. Die Menschenseele erlebte es vor dem genannten Zeitpunkte. In alledem lebte in der Menschenseele dieses Erklingen solcher Untertöne des sprachlichen Erlebens noch mit. Daher hat die ganze Geschichte vor diesem Zeitraume ein ganz anderes Gepräge als nach diesem Zeitraume. Man muß sich, indem man sich in die Geisteswissenschaft einläßt, ich möchte sagen, ein geistiges Ohr anerziehen für dieses ganz andere Erklingen der Ereignisse noch im Mittelalter, als es heute der Fall ist, weil die Menschenseelen ganz anders miterlebten das, was dazumal erlebt werden konnte.

Ich will zum Beispiel herausgreifen die Kreuzzüge als Menschheitserlebnis, als Seelenerlebnis. Sie sind nur denkbar, so wie sie im Mittelalter sich ausgelebt haben, wenn man weiß, daß dieses Miterleben solcher Untertöne, geistig-spiritueller Untertöne des sprachlichen Erlebens vorhanden war. Die heutigen Menschen Mittel- und Westeuropas würde das Wort der Synode von Clermont: Gott will es Dieu le veut — wahrhaft nicht so berühren als die Menschen des Mittelalters. Aber die Gründe dafür sind nur zu erkennen, wenn man eingeht auf das, was eben gesagt worden ist.

Mit alledem hängt aber auch zusammen eine wichtige Erscheinung in dem ganzen modernen Geistesleben. Es hängt damit zusammen die ganze Formation des neueren geschichtlichen Lebens. Versuchen Sie einmal in Ihre geschichtliche Auffassung hineinströmen zu lassen diese Intimität der sprachlichen Untertöne, dann werden Sie verstehen, warum in dem Zeitpunkte, der angedeutet worden ist, sich in sich gruppieren die europäischen Nationalitäten, welche vorher in ganz andern Verhältnissen zueinander standen, von ganz andern Impulsen in ihren Verhältnissen zueinander beherrscht waren. Wie sich in den einzelnen Territorien Europas die Nationalitäten zusammenschließen, sich formen bis zum heutigen Tage, das hängt mit Impulsen zusammen, die man ganz falsch interpretiert, wenn man, von heute zurückgehend, die Entstehung der Nationen im Mittelalter oder im Altertume sucht und nicht berücksichtigt, wie eine so wichtige Etappe überschritten werden mußte für das Seelenleben.

Ich kann, wenn Themen angeschlagen werden, die eigentlich viele Betrachtungen erfordern, Ihnen nur Andeutungen geben. Das Allerwichtigste über diese Dinge muß Ihrer eigenen Meditation überlassen werden, die das finden wird, was sich ergeben kann auf solche Anregungen hin. Was ich durch diese Anregung gern erreichen möchte, ist eben, eine Vorstellung zu geben, wie die Brücke geschlagen sein kann von der Geisteswissenschaft zu Lebensanschauung und Lebensauffassung, wie die Geisteswissenschaft führen kann zu einem sich bewußten Hineinstellen in dasjenige, worin wir in Wirklichkeit leben.

Naturgemäß muß es dann erscheinen, wenn man die wahrhaften Untergründe solcher Andeutungen erwähnt, daß diese unsere neuere Zeit vieles notwendig macht, was gegenüber dem Alten wiederum Erneuerung sein muß. Wenn wir durch das Weltenkarma in ein ganz besonders ahrimanisch wirkendes Milieu hineingestellt werden heute und unsere Seelenkraft stark machen müssen, um durch alle die Hindernisse, die uns von der ahrimanischen Geistigkeit kommen, dennoch den Weg in die geistigen Sphären zu finden, so braucht die menschliche Seele heute andere Unterstützungsmittel, als sie früher gebraucht hat. Und das hängt damit zusammen, daß auch die Kunst andere Wege einschlagen muß auf allen Gebieten.

Die Kunst mußte selbstverständlich anders sprechen zu einer Seele, die weniger den ahrimanischen Einflüssen ausgesetzt war, als sie sprechen muß zu den heutigen Seelen, die diesen Einflüssen viel mehr ausgesetzt sind. Die allerersten Schritte zu einer solchen Kunst, wirklich die allerersten Schritte, nichts Vollkommenes, sollten mit unserem Bau gemacht werden. Wie versucht worden ist, in diesem Bau wirklich eine Kunst zu schaffen, die appelliert an die Aktivität der Seele: im Zusammenhang mit der ganzen Auffassung vom modernen Leben, aber mit der spirituellen Auffassung vom modernen Leben. Erinnern Sie sich noch einmal an den ganz schmählich trivialen Vergleich, den ich in bezug auf den Bau vor einigen Wochen gegeben habe. Ich habe gesagt: Wie verhält sich das, was unser Bau werden soll, zu dem, wie ein älterer Bau, überhaupt ein altes Kunstwerk wirkte?

Fin altes Kunstwerk wirkte durch das, was in seinen Formen und Farben war. Die Formen und Farben machten Eindruck. Schematisch gezeichnet also, wenn dies die Form war, so wirkte auf das Auge diese Form (es wird gezeichnet). Dasjenige, was indem Raum darinnen war, den die Form ausfüllte, das wirkte. Und ebenso ist es mit den Farben. Die Farbe, die an der Wand war, die wirkte.

Ich habe gesagt, so ist es nicht gemeint mit unserem Bau, sondern unser Bau ist gemeint — und das ist eben der schmählich triviale Vergleich - wie ein Gugelhupftopf, wie ein Napfkuchentopf, der nicht da ist um seinetwillen, sondern für den Napfkuchen. Darauf kommt es an, daß das, was darinnen ist, die Form bekommt, und wenn er leer ist, so zeigt er eigentlich, daß er zu etwas da ist, der Napfkuchentopf. Was er aus dem Napfkuchen macht, darauf kommt es an. Und bei unserem Bau kommt es darauf an, was die Seele in ihren tiefsten Gründen, indem sie sich darinnen aufhält in diesem Bau, erlebt, wenn sie bis an die Grenzen der Formen dieses Baues kommt. Also das Kunstwerk wird eigentlich nur angeregt durch das, was an Formen da ist. Das Kunstwerk ist dasjenige, was die Seele erlebt, indem sie den Formen entlang erlebt. Das Kunstwerk ist der Napfkuchen. Das, was gebaut worden ist, ist der Napfkuchentopf, und daher mußte auch versucht werden, nach einem ganz neuen Prinzip hier zu verfahren.

Auch das, was malerisch zu finden sein wird in unserem Bau, ist nicht da, um durch sich als solches zu wirken, wie es bei der alten Kunst der Fall war, sondern um die Seele, indem sie an das stößt, was da ist, erleben zu lassen dasjenige, was ihr Erleben zu einem Kunstwerke. macht. Dadurch allerdings geschieht eine Umformung ich kann das alles nur andeuten - eines alten künstlerischen Prinzips in ein neues, welches so bezeichnet werden kann, daß man sagt: Das plastische, das bildhafte Element wird, indem es weitergeführt wird um eine Etappe, hineingeführt in ein gewisses musikalisches Erleben. Es gibt auch den umgekehrten Weg, aus dem Musikalischen zurück in das Plastisch-Bildhafte.

Das sind Dinge, die nicht willkürlich erzeugt werden von der Menschenseele, sondern die zusammenhängen mit den innersten Impulsen, die wir durchzumachen haben, indem wir im ersten Drittel der fünften nachatlantischen Kulturepoche stehen. Das wird uns gleichsam vorgeschrieben von den geistigen Wesenheiten, die diese Entwickelung leiten.

Überall muß ein Anfang gemacht werden. Wenn nun Menschen finden werden, daß manches unvollkommen ist an unserem Bau, dann dürfen sie versichert sein, daß diejenigen, die an diesem Bau beteiligt sind, noch viel, viel mehr unvollkommene Dinge finden werden als diejenigen, die kritisieren, wirklich viel mehr. Es sind Dinge auszusetzen daran, auf welche die, welche ihn bloß anschauen, gar nicht kommen. Aber darauf kommt es nicht an, sondern worauf es ankommt, das ist, daß mit allen Dingen, die geschehen müssen, ein Anfang gemacht wird. Nicht auf die Vollkommenheit, in der wir ausführen können das, was gewollt werden muß, kommt es an, sondern darauf, daß das, was hier ins Leben treten muß, wenn es auch noch so unvollkommen ins Leben treten muß, einmal getan wird, daß ein Anfang gemacht wird. Denn alles, was als ein Neues in die Welt eintritt, ist unvollkommen gegenüber dem, was als Altes fortbesteht. Das Alte lebt als höchste Stufe und das Neue ist noch in den Kinderschuhen. Das ist ganz selbstverständlich.

Von diesen zuletzt gemachten Bemerkungen über eine Erneuerung der künstlerischen Weltanschauung und den Zusammenhang der künstlerischen Weltanschauung mit dem ganzen Kulturleben der Gegenwart werde ich dann in den morgigen Betrachtungen ausgehen.

First lecture

The lectures given here so far have been primarily intended to build a bridge between the insights of the humanities and an understanding of life that is required by our present age, and I intend to make a few remarks on this very topic in the coming days.

What we call modern life vividly confronts those people who, let us say, have been torn away from their direct connection with nature by urban or related lifestyles. And we know that since the advent of this modern life, people have always thought about the significance of modern life for the entire material and spiritual cultural progress of humanity. Now, what we perceive as the impulses that come to us from spiritual science should be incorporated into this modern life. We will gradually have gained the feeling that, in contrast to some of what we encounter in this life, spiritual science is necessary as a kind of compensation for some of what modern life contains that is demoralizing, one might even say destructive, to the general spiritual-divine life forces of human beings.

If someone who is able to let modern culture affect them in the context of life, to really let it affect them, through the initial stages, so to speak, of the life of an initiate, then they will have experiences that can teach them more deeply about the significance of modern life for the whole of human life than the external observation of this life, which is not supported by spirituality, can do. Those who have taken the first steps of the initiated life, so to speak, experience in a different way what can be experienced when we spend a night on a train or on a steamboat, especially when we sleep on the train or on the steamboat. The difference between someone who is in the early stages of the life of an initiate and someone who has not come into contact with this life of initiation in any way is that the former becomes conscious of the experiences, learns to recognize what is actually happening to them when they spend a night, especially when sleeping, traveling on a steamboat or in a railroad train. The influences that such an experience has on the entire human organism are, of course, experienced by those who do not learn about these things through initiation, just as much as by those who learn about these influences through initiation. In terms of the overall effect on human nature, there is of course no difference.

If we want to understand what these hints actually mean, we must recall a spiritual scientific truth that is familiar to us, namely that while we sleep, our ego and our astral body are outside our physical and etheric bodies. Due to certain limitations imposed on us by cosmic laws, we are in such cases initially with our ego and astral body preferably in the immediate vicinity of our physical and etheric bodies, so that when we sleep in a railroad car, we are basically completely immersed in all the braking, rolling and rumbling associated with the wheels and machinery of the train and so on. The same is true on a modern steamship. We are immersed in everything that is going on around us. We are immersed in these truly unmusical experiences of our surroundings, and one need only have gone through the very first steps of initiation to realize upon awakening how the ego, returning to the physical and etheric bodies, still brings with it the astral body, what they experienced in being pressed by the machinery in which they were truly caught and through which they passed in the moment before awakening.

All the disharmonious pressing and pulling is taken into the physical and etheric bodies, and anyone who has ever awakened with the after-effects of what a steamship or a train with their machinery has done to their ego, to their astral body, who has brought this into their waking consciousness, realizes how little what one brings in here corresponds to what goes on inside the human being as a kind of experience of the ego and the astral body of the inner lawfulness of the physical and etheric bodies. One actually brings in the harshest disorder, the most gruesome noise, a tugging, squeaking and creaking, and that actually has the same effect on the etheric body, if one has a finer sense of the matter, as if one were — this is of course a crude comparison, but you will not misunderstand it — crushed and torn apart in a machine with the physical body, but the other affects the etheric body. This is a necessary side effect of modern life, and I would like to make a warning remark right from the start, because discussions such as the one I intend to have today very easily evoke what I would call the hidden arrogance of theosophists, a certain hidden arrogance that flourishes abundantly here and there.

I say this, of course, without the slightest general, let alone specific, allusion, because when one discusses something like what has been discussed today, one immediately provokes judgments. I think that with the hinted-at arrogance of theosophists, it can easily be the case that one says to oneself: I must be very careful not to expose myself to these destructive forces with my own physicality, I must be very careful with all the influences of modern life, I must shut myself away in a little room with the right environment, with the colorful walls recommended by theosophy, so that nothing affects me physically from all that modern life brings."

I truly do not want to cause this effect with my arguments. All this withdrawal, this desire to protect oneself, so to speak, from the influences of what world karma must necessarily bring upon us, springs from weakness. Anthroposophy, however, can only strengthen the human mind, develop the power that arms and strengthens us inwardly against these influences. Therefore, no recommendation to withdraw from modern life, to create a kind of hothouse culture of spiritual life, could ever flourish in the field of our spiritual movement. This can never be the basis of true spiritual culture. Although it is understandable that weaker natures like to withdraw from modern life into this or that colony where they are not affected by modern life, it must be said that this does not spring from strength, but from weakness of soul. Our task, however, is to strengthen the soul by permeating it with the impulses that come from spiritual science and spiritual research, so that it is armed against the influences of modern life, so that the soul can endure it, even if it hammers and knocks at it, so that it is still able to find its way into the spiritual divine realms through the hammering and knocking of the Ahrimanic spirits.

We must bear in mind one thing, which I have often pointed out before. As human beings, we do not only sleep at night. We actually sleep during the day as well, only we are less aware of our daytime sleep than our nighttime sleep. At night, the human mind is dimmed, and because humans primarily live in their thoughts, they naturally notice the dimming of their mental life more during nighttime sleep. During the day, the life of the will is more at rest, which is less noticeable because we live less in the will. One consequence of this is all the arguing among philosophers about the freedom and unfreedom of the will, because they do not realize that, as daytime sleepers, they are investigating the will and therefore cannot arrive at its true nature, so that they say a lot of inconsistent things about free and unfree will, about indeterminism and determinism. In fact, as we unfold our broad, daily life, we are only minimally aware of our will; it sinks down into the subconscious, into the region that belongs purely to the astral body.

Thus, even during our waking hours, we participate in all that modern life has brought about around us in terms of the pressures and stresses of modern technology. At night, we immerse ourselves more in these pressures and stresses with our emotional and mental life, and during the day more with our volitional and emotional life.

Now, the fact is that what we call modern life has not always been present in the course of human development. It has only emerged, and essentially since the beginning of the fifth post-Atlantean cultural epoch. The beginning of the fifth post-Atlantean cultural epoch also coincides with the beginning of this modern life. How does external intellectual culture speak about the emergence of this modern life? As we know, modern intellectual culture is proud of what it has achieved with this modern life. It says something like this: Throughout antiquity and the Middle Ages, people were not capable of developing a real observation of nature that could have led to a natural science. This has only happened in more recent times. And when we speak of more recent times, this coincides with the beginning of the fifth post-Atlantean cultural epoch. People freed themselves from the old way of observing nature and began to view nature impartially, purely in terms of its abstract laws. This enabled natural science, through the experience of natural laws, to achieve what is often referred to as the unprecedented feat of mastering the forces of nature. But that is modern technology, and what modern technology consists of is that which arose when humans learned the laws of nature and in turn shaped matter according to these laws of nature into their machines, with which they then influence nature and life by mechanizing modern life in general and creating their technical environment, that is, what modern life is around us and what it creates. Thus we see that modern times have first established true natural science and with it the right mastery of nature and its forces.

We often hear people talk in this way. But when we talk like this, we are speaking the language of Ahriman, for this is spoken in the language of Ahriman. Let us try to translate this language of Ahriman into the real, true language that we are trying to reacquire through spiritual science, and through which words are given not only the meaning that can be given to them from the observation of external nature, but also the meaning that belongs to them when we consider the cosmos in its entirety, that is, simultaneously in its nature and in its spiritual life.

Let us first take a very external look at what happens when we develop modern technology. What happens there is, at first, nothing other than, I would say, working in two stages. The first stage consists of destroying the context of nature. We break up the quarries, extract the stones from them, we maltreat the forests, extract the wood from them — one could go on and on — in short, we first create raw materials by breaking up and grinding down the natural context. And the second stage consists of reassembling what has been extracted from nature into a machine according to the laws that have been recognized as natural laws. These are the two stages when viewed from the outside.

But how does the matter appear when viewed from within? Viewed from within, the matter is as follows: when we wear down nature, initially the mineral world, this is — as we know from earlier considerations — connected with a certain feeling of well-being experienced by the spiritual elemental beings within it. But that should concern us less here. What is important in what is happening here is that we are driving out of nature the elemental spirits that hold nature together, which belong to the realm, the sphere of the properly progressive hierarchies. There are elemental spiritual beings in all natural existence. By wearing down nature, we press the nature spirits out into the realm of the spiritual. This is indeed what is continually associated with the first stage. We destroy and wear down material nature, thereby releasing the nature spirits from this nature, whom we, so to speak, drive out of their sphere, assigned to them by, I would say, the Yahweh gods, into the realm where they can flutter freely and are no longer bound to their assigned dwelling place. So we can also call the first stage the expulsion of the nature spirits. The second stage is where we assemble, according to the laws of nature we have recognized, what we have worn down and tortured out of nature. Yes, when we use a law of nature that we have recognized to form a machine or a connection of machines from raw materials, we in turn transfer certain spiritual entities into the structure that we are forming.

The structure we form is by no means spiritless. By forming it, we create a bed for other spiritual beings, and these spiritual beings, which we now conjure into our mechanical structures, are the entities that belong to the Ahrimanic hierarchy. So in the first stage we encounter the nature spirits that are in continuous development, drive them out, and in the second stage we unite these Ahrimanic spirits with what we build as mechanisms or other works of technology. But living in this technological environment in modern times means that we create an Ahrimanic environment for what we have sleeping within us either at night or during the day. It is therefore no wonder that those who are at the first stage of initiation, when they bring in what they have experienced outside in the roar, turmoil, and noise upon waking up, perceive it as destructive when they enter the physical and etheric body with it in their ego and astral body. For they bring into their own organism, so to speak, the consequences of living together with the Ahrimanic elemental spirits. We can say that as the third stage now, as a cultural stage, we have the technology that surrounds us, that we stuff ourselves with Ahrimanic spirits, really stuff ourselves with them. — That is how the matter looks inwardly.

If we now look back from what we have come to know as the occult side of modern life to those times when human beings lived in such a way that they slept separated from nature only by walls that were easily permeable to spirits, or worked during the day within nature, which still contained the right spirits of the Yahweh hierarchy, we must say: At that time, the souls of human beings, the ego and the astral body, brought into the physical and etheric bodies the spirits of nature, which had a stimulating effect on the inner life of the soul. And the further back we go in the history of human development, the more we find what is becoming increasingly rare today, namely that people do not fill themselves with the Ahrimanic spirits of technology, but with the spirits of nature, which develop in a straight line and, if we may use the expression, have united the good spirits of the hierarchies with what is happening or taking place in nature in terms of facts or beings.

Now, human beings can only attain the connection they need if they want to be human in the true sense of the word by seeking this connection through their inner life, by descending so far into the depths of their soul in their inner experience that they find the forces in these depths that bring them together with the spiritual of the cosmos, from which they originate and in which they are embedded, and from which they can be separated, from which they have already been separated through sensory perception and intellectual thinking, but now also, as we have seen, through modern life filling them with Ahrimanic spirits. Only by descending into the depths of his own being can man come into contact with the divine-spiritual beings that are good and healing for him, with the spiritual hierarchies that are developing continuously in a straight line. This coming together with the spiritual hierarchies, for which we were actually born spiritually, this living together with them, is made extremely difficult for human beings by the increasing pervasiveness of the milieu of modern technology in the world. Human beings are, in a sense, torn out of their spiritual-cosmic context, and that which should develop their powers in order to remain in connection with the spiritual-soul nature of the cosmos is dampened and dimmed within them.

Those who have already taken the first steps of initiation therefore realize that everything mechanical that permeates modern life penetrates spiritual and soul humanity in such a way that it kills and destroys much within it. And such a person realizes that this destruction makes it particularly difficult for them to truly develop the inner forces that connect human beings with the legitimate — do not misunderstand the word — spiritual beings of the hierarchies. When someone who has taken the first steps of initiation wants to settle into the spiritual world while meditating in a modern railroad car or on a modern steamship, they naturally strive to develop within themselves the power of vision and clairvoyance that carries them up into the spiritual world. but he notices how the Ahrimanic world fills him with everything that resists this devotion to the spiritual world, and the struggle is then tremendous. One can say that it is an inner struggle, experienced in the etheric body, a grueling and crushing struggle. Of course, others who have not gone through the first steps of initiation also wage this struggle, and the only difference is that those who have gone through the first steps of initiation are consciously aware of it. Everyone must go through it, and everyone experiences its effects.

It would be completely wrong to say that we must resist what technology has brought us in modern life, that we must beware of Ahriman, that we must withdraw from this modern life. In a certain sense, that would mean spiritual cowardice. The true remedy lies not in weakening the forces of the modern soul and withdrawing from modern life, but in strengthening the forces of the soul so that modern life can be endured. A courageous attitude toward modern life is what is necessary according to world karma, and that is why true spiritual science has this peculiar character, that it demands from the outset efforts, more or less even intensive efforts, from the human soul.

One often hears: Yes, the books available to us on modern spiritual science are difficult to read; they demand that one make a real effort, that one become active in developing one's soul forces in order to fully immerse oneself in this spiritual science. “Well-meaning” people — I say this in quotation marks — therefore repeatedly come up with the suggestion that they want to make things a little easier for their fellow human beings in difficult passages and, as far as possible — I am not saying this in quotation marks — trivialize what is written in a somewhat difficult style. But it is part of the nature of spiritual science that it makes demands on the activity of the soul life, that one does not, so to speak, easily come to the recognition of spiritual science, because within this spiritual science it is not merely a matter of taking in this or that which spiritual science has to say about this or that, but it is a matter of to be able to take it in, to take it in with effort, with activity of the soul, that one must, so to speak, forgive the less polite expression, work for the spiritual-scientific good in the sweat of one's soul. That, forgive the mechanical expression, belongs to spiritual science.

It shows a misunderstanding of the very essence of spiritual science when one flees, as it were, from the difficult ideas and concepts that spiritual science presents. And we know how many people flee from this, how many people would much rather dream — the Lord gives to His own in their sleep! — and would much rather have things conjured up for them in all kinds of dream images of the spiritual world from the outset than gain knowledge through activity, through the effort of inner, soul life. We know how many people would rather experience this or that face than sit down and study a difficult book on spiritual science, which is indeed capable of speaking to those forces of the human soul that lie dormant in ordinary daily life, that is, that stimulates what is otherwise unconscious in human beings and thereby transports them alive into the spiritual world. The right course is not to accept conscious daily life passively and float in a dull state, but to strive to get through it in the activity of one's soul through what is given in the development of thoughts and ideas. For when one lives into these developments of thoughts and ideas, when one makes an effort to live into them courageously, then through this courageous, active living into them, one reaches the stage where mere theorizing, mere thinking, mere believing in what is given, is transformed into seeing, into truly standing within the spiritual world. But what emerges for us from these considerations as a modern view of life is that through the technical environment we enter into a kind of Ahrimanic sphere and allow ourselves to be permeated by Ahrimanic spirituality.

The most terrible misfortune would have befallen the development of the earth if provisions had not been made in earlier times for what modern humanity must experience under this Ahrimanic spirituality according to world karma. Life proceeds and cannot proceed otherwise than, I might say, always in pendulum swings. Life is experienced as swinging from one side to the other, like a pendulum. One cannot simply say: Beware of Ahriman! — for there is no means by which one can guard oneself against Ahriman. And if someone longs to retreat permanently to a little room with colors that are as beneficial to them as possible, where there are no factories and no trains passing by, in order to withdraw completely from modern life, there are still many, many other ways to bring Ahrimanic spirituality into their soul. They withdraw from modern life, but modern spirituality finds its way to them.

What has, in a sense, prevented misfortune from human development is the fact that something has happened that I hinted at some time ago in a Munich cycle. All these things must be taken together; this is also part of the active experience of modern spiritual science. Humanity has, in a sense, been given the art, the art that also takes its raw material from nature, grinding and chipping away at nature and then, in a second stage, reassembling this raw material into something new and breathing a certain, albeit only pictorial, life into it. This life, which was given by the artistic impulses of the past, is, as I indicated in Munich at the time, suited to permeating the material with more Luciferic spirituality. Luciferic spirituality, beautiful appearances, everything in art that affects human beings, leads human beings away from the material into the spiritual, but through material life. Lucifer is the spirit that always wants to escape the material and carry human beings into spiritual life in an unjustified way. That is the other swing of the pendulum. Only because we have to pass through the technical milieu in our present incarnation is it possible to come into contact with the Ahrimanic, to come into contact with something that in earlier incarnations could be submerged in something more artistic. In this way, we counter certain Luciferic forces with today's Ahrimanic forces, which form a balance, while previously the pendulum of life swung to one side and now to the other.

What spiritual science in particular wants is for human beings not to go through what world karma imposes on them in a state of sleep and dreaming. But people who want to know nothing of spiritual science go through all the influences of Ahrimanic and Luciferic life asleep and dreaming. They are exposed to these influences and effects, even if they themselves know nothing about them. But one cannot continue to live like this, for one can only continue to live consciously, and spiritual science is there so that people do not go through the world asleep and dreaming, but recognize the environment in which they live. This requires, however, that we really engage with the intimacies, so to speak, of spiritual science — forgive the expression. Such intimacies are often overlooked, and I can see this when I read transcripts of lectures I have given. I can see that what is often important to me does not appear in the transcripts. Take just two things from what I have just said. I used a sentence earlier and said that spiritual science does not want something, but should want or must want. This is a certain turn of phrase that arises quite naturally and naively for those who speak from the spirit of spiritual science, because spiritual science naturally leads to a more impersonal grasp of the truths of spiritual life than other sciences. Speaking in the style of other sciences, one would say: Spiritual science wants something. — But it says: How it should want or must want. — And I say: How I must express myself and not: How I express myself.

Much depends on such intimacies; they must not be overlooked. We must rather begin to believe that what matters is that spiritual science grasps the innermost human soul forces and is also able to transform them, and therefore it is not acceptable to approach spiritual science with the same way of thinking that one is accustomed to from external life. There is still very little awareness of the things I am referring to here. This can be seen, or rather sensed, in certain, I would say, crude symptoms of external scientific development.

Let us take one example from many. Modern religious studies, irreligious religious studies, has taken particular credit for having discovered certain insights into the connection between, say, the sayings and commandments of the New Testament and those of the Old Testament and pagan sayings and commandments. For example, the Lord's Prayer has been traced back to the origin of each individual sentence, and it has been said: this individual sentence can already be found here, that one there. When one hears this, it seems reasonable enough. But the moment one approaches the mystery of Golgotha from a world-historical perspective, from a spiritual world-historical perspective, one realizes that all these things appear in a new context and that it is not important to discover that all these sentences were already there in earlier times, but rather to always look at the context of these sentences, through which they take on a new nuance. And this context is always different in the Old and New Testaments. As a result, what has come through the mystery of Golgotha is introduced into very intimate matters. The words often remain the same, as do the contexts in which they appear, but the way in which the contexts are shaded and nuanced is different, and that is precisely what matters.

One tremendous thing, for example, is that the concept, the idea of the I in the whole system of language development, is organized quite differently the further back one goes into pre-Christian times than it is later, when one progresses from the mystery of Golgotha into the future. The way in which one speaks about the I becomes different, and this can already be seen in the configuration of language. For example, when the I is incorporated into the verb in many languages, this means something quite different than when it is placed and pronounced separately from the verb, and so on.

So it is important that we work our way through spiritual science to a view of life, that we come to consciously observe the influences exerted on our spiritual, soul, and physical human organism. The way I have described the relationship of human beings to their technical environment is, of course, only at the beginning of its development. It has been about four centuries since this process began on the scale we see today. And the proud 19th century took a mighty step forward in this Ahrimanization of human life. But important steps will be taken in the future of human development toward this Ahrimanization. We have been in this process for about four centuries. Slowly and gradually it is coming to a head. Today it has already reached a certain climax for all those, and there are many among our fellow human beings, who, through their isolation in city life, hardly have any connection with the true spirits of nature. I once said, symbolically, that it is essential for human beings, essential for their development, to be able to distinguish oats from barley. But really, how many people do we find in urban environments who can no longer distinguish oats from barley! They may still be able to distinguish the plants, because that is relatively easy with oats and barley, but they can no longer distinguish the kernels, one kernel from another. If they have lived in the city, or were even born in the city, they usually cannot tell them apart.

Now, the development of humanity is such that whenever a stage is advanced, this advancement of a stage is linked to another experience, as it were, on another stage, which lies in a parallel stream. And so it has happened. In the way I have described, modern man has approached Ahriman through technical life, but he has also approached Ahriman in another way. When the crude view of history that materialism has produced today is replaced by a spiritual view of history, people will understand what spiritual science must now indicate.

If we look back to the times that preceded the last four centuries, we see that human beings not only had a different relationship to their milieu, to their environment, than they do today, but they also had a different relationship, a completely different relationship, to something that manifests itself within them, that truly manifests itself within them: they had a different relationship to their language, to their speech. In language, we really do not have only what modern materialistic science believes, but we have in language something that is often connected with the not fully conscious human experience, something that often occurs in the subconscious regions of the human being, something that is therefore also permeated by spiritual beings. Spiritual beings live in human language, work within it, and as humans form words, elemental spiritual beings push their way into their words. On the wings of words, spiritual beings fly through the spaces in which people converse with one another. That is why it is so important to pay attention to certain intimacies of language and not simply abandon oneself to the arbitrariness of passionate life when speaking.

Until the 15th and 16th centuries, one could say that human beings had such a relationship to their language that they still had something of the living experience of the elemental spirituality that is present in language. They still had something of this experience of the elemental spirituality of language. The spirituality of language still had an effect on them, because language is, in a sense, more ingenious and spiritual in some respects than the individual human being. Today, one only occasionally notices how people fall back, so to speak, from a materialistic attitude into a sense of the ingenious spirituality of language.

I once pointed out in a very clear, albeit trivial example in this place how one can, so to speak, fall out of the materialistic role of the present through one's attitude. Many people still do this, but they are not immediately aware of it. For example, when someone driving along the Rhine talks about the “old Rhine,” what do they mean by that? They undoubtedly feel something. But what is it that they mean? I don't think that when people talk about the “old Rhine,” they mean the riverbed, the hollow in the earth. That would be the only thing that remains. But what else the “old Rhine” is supposed to be, one cannot discover at all, because the water is certainly completely new, it flows on and on, and if you try to find anything old except the hollowed-out riverbed, you cannot discover it. The old Rhine! Language is more ingenious than humans, because language naturally refers to the river god of the Rhine, even if humans are not aware of it. The elemental entity that belongs to him is described quite adequately when one says: the old Rhine.

This is a crude example. Language is permeated everywhere with such spirituality, with such a belief in spirituality. And a feeling for this connection with spirituality through language was still very much in the nature of the human soul during the course of the fourth post-Atlantean cultural period until modern times, until the 15th and 16th centuries, among all the peoples of Europe. For if one does not realize this, then one does not have the right feeling for the beginning of the Gospel of John. For the fact that the Gospel of John begins with the sentence, “In the beginning was the Word,” really led to the awareness that in what the Word is in the whole human organization and in human life, there is a connection between the human being, first of all through elementary spirituality, and the whole world that lies behind the sensory world.

When we use the tools of spiritual science to look at people's lives as they were in the Middle Ages and into modern times, we find, if we can look into their souls, that people's relationship to their language was different during the fourth post-Atlantic cultural period, even in the last phase up to the 14th and 15th centuries. People still heard undertones, real undertones, in everything they said. We no longer believe this because today people really only live materially in the sounds of language. Something spiritual resounded, like the same things sounding in a lower octave. So when one spoke or heard someone speak, something resonated that was no longer differentiated in this or that language, but was something generally human. One can truly say: if human experience lives out, as it were, in the blossoming of individual languages, then today humanity experiences this blossoming as a kind of trembling of sounds in the ear, and experiences these sounds as something that means something. In contrast, in the past, the whole element of language was experienced as immersed in something that resonated and was not differentiated into different languages. The boundary between the one and the other experience is marked by the 15th and 16th centuries. Humanity has been torn away from the geniuses of language.

No one can understand the actual jolt that was given to humanity in the 15th, 16th, and 17th centuries who does not respond to this peculiar muffling of the undertones of linguistic experience. Something has been lost to people; this becomes apparent in the events of the times, whether in battles or in works of peace. The human soul experienced this before the aforementioned point in time. In all of this, the human soul still lived with the resonance of such undertones of linguistic experience. Therefore, the whole of history before this period has a completely different character than after this period. When engaging in spiritual science, one must, I would say, train one's spiritual ear to hear this completely different resonance of events in the Middle Ages than is the case today, because human souls experienced what could be experienced at that time in a completely different way.

I would like to take the Crusades as an example of a human experience, a soul experience. They are only conceivable, as they were lived out in the Middle Ages, if one knows that this experience of such undertones, spiritual undertones of linguistic experience, was present. The people of Central and Western Europe today would not be touched by the words of the Synod of Clermont: God wills it Dieu le veut — would not affect them as deeply as it affected the people of the Middle Ages. But the reasons for this can only be understood if one considers what has just been said.

All of this is also connected with an important phenomenon in modern intellectual life. It is connected with the entire formation of modern historical life. Try to let this intimacy of linguistic undertones flow into your historical understanding, and you will understand why, at the point in time that has been indicated, the European nationalities, which previously stood in completely different relationships to one another and were governed by completely different impulses in their relationships to one another, are grouping themselves together. The way in which nationalities unite and form themselves in the individual territories of Europe to this day is connected with impulses that are completely misinterpreted if, looking back from today, one seeks the origins of nations in the Middle Ages or in antiquity and does not take into account how such an important stage had to be passed through for the life of the soul.

When topics are raised that actually require a great deal of consideration, I can only give you hints. The most important things about these matters must be left to your own meditation, which will find what may arise from such suggestions. What I would like to achieve through this suggestion is precisely to give an idea of how the bridge can be built from spiritual science to a view of life and an understanding of life, how spiritual science can lead to a conscious immersion in that in which we actually live.

When one mentions the true foundations of such suggestions, it must naturally appear that our modern times necessitate many things that must be a renewal in relation to the old. If, through world karma, we are placed today in a milieu with a particularly Ahrimanic influence and must strengthen our soul power in order to find our way into the spiritual spheres despite all the obstacles that come to us from Ahrimanic spirituality, then the human soul today needs different means of support than it needed in the past. And this is connected with the fact that art, too, must take different paths in all areas.

Art naturally had to speak differently to a soul that was less exposed to Ahrimanic influences than it has to speak to today's souls, which are much more exposed to these influences. The very first steps toward such art, truly the very first steps, nothing perfect, were to be taken with our building. How an attempt was made in this building to truly create an art that appeals to the activity of the soul: in connection with the whole conception of modern life, but with the spiritual conception of modern life. Remember once again the very shamefully trivial comparison I made a few weeks ago in relation to the building. I said: How does what our building is to become relate to how an older building, indeed an old work of art, had an effect?

An old work of art made an impression through its forms and colors. The forms and colors made an impression. Schematically drawn, if this was the form, then this form made an impression on the eye (it is drawn). What was inside the space that the form filled made an impression. And it is the same with colors. The color that was on the wall had an effect.

I said that this is not what is meant by our building, but rather our building is meant—and this is precisely the shamefully trivial comparison—like a bundt pan, like a ring cake pan, which is not there for its own sake, but for the ring cake. What matters is that what is inside takes shape, and when it is empty, it actually shows that it is there for a purpose, the ring cake pan. What it makes of the ring cake is what matters. And in our construction, what matters is what the soul experiences in its deepest depths, as it dwells within this construction, when it reaches the limits of the forms of this construction. So the work of art is actually only inspired by the forms that are there. The work of art is what the soul experiences as it experiences the forms. The work of art is the ring cake. What has been built is the ring cake pan, and therefore it was necessary to try to proceed according to a completely new principle here.

Even what will be found in our building in terms of painting is not there to have an effect in itself, as was the case with old art, but to allow the soul, by encountering what is there, to experience what makes its experience a work of art. This, however, results in a transformation – I can only hint at all this – of an old artistic principle into a new one, which can be described as follows: the plastic, pictorial element, by being carried forward one stage further, is introduced into a certain musical experience. There is also the reverse path, from the musical back to the plastic-pictorial.

These are things that are not arbitrarily created by the human soul, but are connected with the innermost impulses that we have to go through as we stand in the first third of the fifth post-Atlantean cultural epoch. This is, as it were, prescribed for us by the spiritual beings who guide this development.

A beginning must be made everywhere. If people now find that some things are imperfect in our building, they can be assured that those involved in this building will find many, many more imperfect things than those who criticize, really many more. There are things to criticize that those who merely look at it would never think of. But that is not what matters. What matters is that a start is made with all the things that must be done. It is not the perfection with which we can carry out what must be done that matters, but that what must come into being here, however imperfectly it may come into being, is done once and for all, that a start is made. For everything that enters the world as something new is imperfect compared to what continues as something old. The old lives on as the highest stage, and the new is still in its infancy. That is quite natural.

I will then proceed from these last remarks about a renewal of the artistic worldview and the connection between the artistic worldview and the whole of contemporary cultural life in tomorrow's reflections.