The Rudolf Steiner Archive

If you, honored attendees, consider the ideas that Theosophy seeks to awaken about the actual spirit world, the so-called devachan world, to be somewhat improbable, then it may be retorted that it is certainly not new and certainly not strange when the theosophist points to this higher world that exists outside of our sensory world. Today, in order to delve a little deeper into the world of Devachan, I would like to begin my talk with the words of a German thinker who is well known to all of you, who had a great influence on his time, who knew how to speak of higher worlds not only in a dreamy way, but who, through the power and fire of his words, was able to intervene in the events of his present at the time: I am referring to Johann Gottlieb Fichte. We all know the power that he drew from the supersensible world, which made his words flow in rousing speeches with which he inspired the youth of his time to take part in the events that were necessary at that time. We know the “Speeches to the German Nation,” which are an act that does not belong to a dream-like world, but to immediate reality. When Johann Gottlieb Fichte gave the introductory lectures to the science of teaching in Berlin, he began this most mature fruit of his research and reflection before his students with the following sentence:

“This doctrine presupposes a completely new inner sense by which a new world is given that is not at all present for the ordinary person. This is not to be understood as some kind of exaggeration, rhetorical phrase that is only said to demand a lot, with the quiet hope that less may be granted – but it is to be understood literally, as it is said.”

Fichte introduces this view of the supersensible world — that is, at a time when no one had yet thought of founding a theosophical society — with the words that one is dealing with the manifestations of a sensory organ that is not present in the ordinary human being. He then continues:

But quite new conditions would arise if a blind person were to receive sight through an operation. The comparison is correct with regard to higher vision. What is not expressed in Fichte's words is that every human being actually has this tool and only needs to develop it. Only good will is needed to receive the spiritual world revealed. Every spiritual blind person can be made to see. This must be emphasized so that it becomes clear that the spiritual world is accessible to anyone who wants to seek it out. The messages that are given about it are only intended to hint at what is to be given later.

The first step is to get a description of the spiritual world. As theosophists know, there is a way to gain insight into this world through description. We are not dealing with a world that lies in some other place in the cosmos, but with a world that surrounds us everywhere, that is present everywhere around us. This spiritual world is present at every point in our world. When we speak of the spiritual world or Devachan, we are not wandering into another world, but unlocking our organs, reaching a different state. One could object that such a state is something extraordinary in man, that one cannot imagine it and that nothing similar can be demonstrated in a person's life. That is not correct; the rest of life flows quietly by without such a radical change occurring. But in fact a transition such as that which transforms the man of sense perception into the seer takes place once in the life of every human being, only we are unaware of it. Everyone sitting here has already gone through a similar radical revolution of consciousness at some time in their life. We must only reckon life not from the moment of seeing the outer world, but from the first state of the germ in the mother's womb. If we look at the human being from the first state in the mother's body, then such a change has taken place for everyone. The state of consciousness of the human germ, its perceptive faculty, is quite different from that of the later human being. Anyone who is able to observe this knows what important things happen to a person in the first months of existence before birth, and knows that the human being's faculty of perception has already changed radically [at birth]. The germ has a perceptive faculty that is essentially different from the perceptive faculty of the human being who sees the light of day and has an awake consciousness. The human germ perceives in a way that we call astral perception. The human germ therefore has an astral perception. Only later does the outer, waking consciousness develop. From the astral life to the waking consciousness, the human being develops. A similar change, something like a new birth, is the opening of the so-called devachanic sense, which is granted to the seer so that he may perceive a new world. The human germ perceives the dark currents in the astral world. It perceives the feelings that prevail in its environment. You can see this in the influences of the existing conditions on the embryo in the mother's womb. This change, this transformation of the germ's astral consciousness into an awakened, sensory consciousness, occurs in every human being at some point.

Thus it is the world in which we live that is revealed to us in this new state of consciousness. What we perceive in this world is initially incomprehensible to us; we are led step by step to perception in this devachan or spiritual world. Our perception in devachan is the same as when a child's senses open in the first days of life. A world presents itself to us, which reveals itself in glittering colors that are at first incomprehensible to us, and in sequences of the most varied tones. At first, one does not know how to interpret these colors and tones, which do not belong to our physical world and which differ essentially from the colors and tones of our physical world, until one has become acquainted with their meaning and context in this spiritual world. The one who enters this world, left to himself, often does not know what to do. It sometimes happens that the devachanic sense is suddenly opened in a person; such a person then drifts helplessly in this world of spiritual existence. Only the one who is led into this world by a person who was already a seer in a former life and who can methodically introduce him to this spiritual world learns to understand the meaning of these phenomena. He then learns to structure the succession of sounds and colors and to combine them, just as we combine consonants and vowels to form a meaningful word. The sounds and colors of the spiritual world appear to us like vowels and consonants, and when we learn what the vowels and what the consonants mean, we have the opportunity to learn to spell and read. We learn that a certain type of being that lives here in the spiritual world communicates through this language of color and sound. This is the training offered to the chela, the disciple, who has to enter these higher worlds to become partakers of these higher truths. We then learn to know that it is not a random combination, a random arrangement of the appearance of colors, sounds and forms, but that what appears to us is the expression of spiritual entities whose language this is. When we have learned to know and read the letters, a whole new world opens up to us.

I have indicated that a lower world than the Devachan world is incorporated into our physical world, which becomes known to us first, that is the astral world. For the student, it sometimes merges with the Devachan world. In the beginning, one cannot distinguish exactly what belongs to the astral world and what belongs to the Devachan world. Only gradually does one learn to distinguish them. Today I would like to give an example of how one can learn to distinguish between what is astral and what belongs to the devachan world, the spiritual world, which is our true home.

The human being as he presents himself to us in the physical world is only part of the human being. In truth, for the one who can see, the human being is a being that has many other sides to his existence than those that appear to the physical eye. I am talking about what is known as the human aura. The human aura is something that essentially belongs to the whole person. I have described part of this human aura in the introduction to the eighth issue of Lucifer. It is something that appears to the seer just as the ordinary physical form appears to the human being's sensory eye. The physical form is only the middle part of the human being, which, so to speak, rests in an oval-shaped cloud of mist. This cloud of mist, the aura, belongs to the human spiritual body just as much as to the physical human being. It is much larger than the physical body, on average perhaps twice as long and three to four times as wide. What appears to the seer's eye as a continuation of the physical body are light formations and color formations of the most diverse kinds. This aura of the human being, this body of light, does not appear in indeterminate clouds, more or less structured in colors, but as a kind of mirror image, as an imprint of what is going on inside the person. A person's passions, instincts and drives are expressed in this aura; everything that we call inner life is expressed in it. Contemporary physics should actually find it most comprehensible that we speak of this, for what does the physicist say? There are oscillating movements of the ether; this oscillating movement transforms what is outside into color. It is the same with our inner world. Within us are urges, instincts, and passions that emanate from every person standing before us. Just as this appears before us as color, so too do perception, sensation, and feeling appear to us, transformed through the spiritual eye, as a colorful aura.

Just as the physical world appears to the physical eye as color, so the spiritual world appears to the spiritual eye in a wonderful blaze of color, only on a higher plane. This shows an immense mobility of color. We see the human being surrounded by an oval body of light in which he floats, and which does not appear to be at rest, but as if flowing, streaming, radiating and losing itself at a certain distance from the human being. In the devachan realm, which appears to be in constant motion, the person has a basic color within them. The person's lasting mood and lasting character traits are revealed in the aura by a lasting color tint, formed by clouds that flow through it in waves. We see how wavy currents run through the aura from bottom to top, flashing through it like lightning, and how the aura is suffused with beautiful blue-red, brown-red and blue colors. We see the most diverse and varied colors, which change according to the different occasions. Go to church and observe the auras of the devotees. You will find completely different color tones than in a gathering in which political passions or human selfishness prevail. You will see the moods of the soul that daily needs bring radiating in forms of brick-red and carmine color, sometimes having a darker color nuance. And if you go to a church and observe the worshippers, you will see the colors blue, indigo, violet and pink. And if you examine the aura of a person who lives in the world of thought, contemplatively pondering scientific problems, you will see the thought forms shining within his aura, reflecting the thought that is not touched by any passion.

When we learn what is shown in the aura, we read, on the one hand, what moods and temperaments live in a person and what takes place in their consciousness; on the other hand, we see all ideas, from the most mundane to the highest, most spiritual, to the feelings of divine worship and the most sublime compassion, reflected in the aura. At first we can probe nothing, but we gradually learn and notice that there are two distinctly different entities in the aura. First, there are cloud-like formations with indefinite outlines that stream in more from the periphery of the skin. We learn to distinguish these cloud-like formations from the appearances that emanate more from the heart, chest and head and have a radiant character. These radiations always emanate from an inner center. So we learn to distinguish the cloud-like formations from those that have a radiant character. The cloudy formations, ranging from brown to dark orange, come from the physical body, from the lower nature of the person, from the passions and drives. In this way, we distinguish the spiritual part of the aura from the lower, astral part. We learn to understand the most common colors. The aura of today's Europeans usually has green colors that often fade into yellow. This green represents the actual intellectual part, the conscious part; it thus expresses the basic mood of the soul life of today's Europeans. When a person is in a trance, you will notice that all green tones disappear from the aura. So anyone who understands how to perceive the aura will not have a difficult time distinguishing between a fraud and someone who is truly in a trance. Likewise, a doctor experimenting with hypnosis in a clinic – we consider this to be somewhat improper, but it does happen sometimes – could very precisely distinguish whether the test subject is deceiving him or whether they are truly in a state of trance or hypnosis, if he can observe the disappearance of the green color in the aura. The shades of green also disappear in the aura of a person who is fainting, and they always disappear in the aura of a sleeping person.

The ability to see the astral aura is the first to develop in the seer. The seer perceives this manifestation of the person relatively soon and learns to distinguish the astral aura from the mental aura. The radiant aura is from the world of Devachan; it is spirit and belongs to that which goes with the person beyond death. It is that which comes from the true spiritual home. What fades from brownish to greenish, to greenish tones, belongs to the transitory; man sheds it with the physical shell or in Kamaloka, in order to then enter the actual spiritual world. This is a higher kind of perception, a higher kind of spiritual sense, when the devachan sense opens up to us. The devachanic world differs quite significantly from the physical world. The physical world is immobile and dead, while the devachanic world is characterized by a complexity and ease of movement without parallel. It is a world that is always moving within itself, and is in a state of perpetual activity.

Now the disciple, who strives for higher development, must learn to find his way in this devachan world. When we perceive in the physical world, things remain as they are, and our perception is based on things. The table and the chair remain still; they do not conform to our perceptions, but our perceptions must conform to the table and the chair. This is not the case in the spiritual world. In Devachan there are no such still things; and therefore, there is an enormous responsibility on the one who consciously enters Devachan. We must be clear about the fact that every thought that flashes through our brain is a real, actual process in the Devachan world. The thought in the external physical world is only a shadow of reality compared to the thought in Devachan. The real thought does not live in our brain. It is not a shadow, a reflex image that appears in our consciousness, but it is an entity that lives in Devachan. In truth, our thoughts are entities that belong to the spiritual world. When you think a thought, you bring about a change in the devachan world. To make this clear, I would like to show you by way of example what happens in the devachan world when you think a thought. Those who have access to the devachanic sense do not just see silhouettes of thoughts, but see the essence of the thoughts as a real object. Imagine harboring some thought or other, a thought that relates to another person. The thought becomes visible to the seer; the thought radiates out like a wave of light emanating from a source of light; and just as the flame radiates light in all directions, so the thinking entity of the person radiates in all directions. And just as light spreads in the physical world, so do the rays of thought spread in the world of Devachan, so that we can indeed see how thoughts radiate from every human being. Therefore you will also understand that the Christ is depicted with a corona of rays. This is not some fantastic thing, but corresponds to a higher perception.

When thoughts radiate, they are first in space and spread out in space, just as light radiates and spreads out in space. Let us take a particular thought. If this thought is conceived in such a way that it is directed only at you, that it concerns only you, then it radiates in that way. But if it refers to another person, then in Devachan it takes on the appearance of light falling on an object and being reflected back from it; and just as an object appears illuminated by light, so the person concerned appears illuminated by the world of thought. When someone radiates a thought that relates to another person – let us assume, for example, the wish that the other person may become healthy – then we can see this thought radiating, just as we see light spreading in all directions. But this thought, which relates to a specific person, does not just flow through the devachan realm, but seeks to be realized in the person's immediate environment. This thought then flows to the person to whom it relates. These are processes that you can perceive in the devachan world. You can perceive how exalted thoughts of man are caught in the devachan space and form a kind of floral structure, beautiful geometric figures that do not exist in the earthly realm. Although it may seem fantastic, all this is true reality for those who can observe in Devachan. Those who learn to move in Devachan learn to consciously send out their thoughts and to become aware of the harvest they will reap through these thoughts. They learn that every thought in Devachan is a fact, and they strive to produce only favorable effects with their thoughts. The uninitiated person sends his thoughts blindly into Devachan, while the initiate learns to give form to his thoughts. This is what gradually becomes clear to the student.

I would like to draw your attention to something in particular. Last time I mentioned that there are two departments in Devachan, so to speak. First, there is the lower division, the Rupa-Devachan, which is the world of the devachanic continent, the devachanic sea and the devachanic atmosphere; these are basically permeated through and through with sensation. Then I described the Akasha fabric, the pure etheric fabric of Devachan. These are all the lower regions of Devachan. Then there are the three higher regions of Arupa-Devachan. In these higher regions, the highest spiritual beings reside: the Dhyani-Chohans, the planetary spirits, and so on. These high spiritual beings also include those we know as Mahatmas, as the spiritual leaders of humanity. These have reached such a high level of development that they can teach the rest of humanity and transmit to it the great truths of existence. For the person who has access to the devachanic sense and is able to observe in the devachan, communication with these advanced human brothers is also possible. He learns to understand the language in which they communicate with each other, and he also learns to speak to them. It is then up to him to translate the messages he has received into everyday language. Such teachings, translated into everyday language, are what we proclaim as theosophical truths. Originally coming from highly developed human brothers and sisters, flowing down from the highest spiritual worlds, these teachings were transmitted to us by a few suitable personalities. But since we have learned to “read”, we understand the eternal secrets of world existence. To be able to translate them into the ordinary language of everyday life, we must learn to look up to these high minds, to the masters, whom we call Mahatmas in Theosophy.

It is of particular interest to observe how the chela relates to these masters in the devachan world. I have already described how thought works in the devachan, how it radiates out to fulfill its destiny. This is not the case, or at least not in the same way, with the thoughts that the chela reverently sends up to the masters or mahatmas to ask them for insights into deeper truths. The thought that the chela sends up to the spiritual guides still takes a very special path that differs from that of the other thoughts. It is as if this thought did not fully flow up to the goal to which it is directed. This thought, this call for information about the higher worlds, first flows into the area that I have described as the Akashic field. Then the thought returns to the disciple, not as it ascended, but enriched, permeated and glowing with what emanates from the Master. This is the reason why it is always emphasized that the Master is the higher self of man. In a certain sense, our own thoughts speak to us again when we enter into contact with these highly developed human spirits. Nothing alien should be brought into us; the Masters do not want to make us into slaves, not even into slaves in spirit. The masters therefore send us not their thoughts, but our own, so that we may recognize that it is the substance that we ourselves have emanated. These are individual experiences of someone who is able to move as an embodiment between birth and death within Devachan, whose sense of Devachan is already here in the physicality, who can lift the spirit out of the shell of physicality.

In the realm of devachan, we also find a large number of lower beings who are regular inhabitants there: these are the temporarily disembodied, those who are between two embodiments. Between two embodiments, people spend a long time in devachan.

If today I have described the experiences that someone in the body can undergo in devachan, then next time I would like to describe what someone who is disincarnate in devachan goes through, that is, the course of the stay in devachan between two lives. This will complement the picture considerably; and if you then add this picture to today's, you will have the opportunity to grasp this world of Devachan more clearly. You will understand some of what initiates say without it being expressed in ordinary daily use or in our literature as what it actually is. Initiates only ever spoke in hints until well into the 19th century. The allusions were always comprehensible to those whose minds had been opened. For those who know the world of causes, the words of an initiate who is not usually taken as such – Goethe – will be understood correctly. Goethe himself said that he had included many secrets in the second part of his Faust that only the initiate can understand. And in mystically clear language, he pointed out what the earthly, the sensually perceptible, is for him: that it points to a higher world, of which it is an expression. If we understand this correctly, then we will know that Goethe, as an initiate, drew higher knowledge from the supersensible world, and then we will understand what he wanted to say with the words:

All that is
transient is but a parable;
The inadequate
here comes to pass;
The ineffable
here is done.

The Theosophical movement seeks to describe, little by little, what many have considered “ineffable”.

Compiled by

PAUL M. ALLEN

1.David Friedrich Strauss, Der alte und neue Glaube, The Old and New Faith, publ. 1872. Born in 1808, appointed professor at the University of Zurich, Strauss became a center of controversy, the intensity of which has been likened to that of the Thirty Years' War. This began with the appearance of his Life of Jesus (1835), in which he questioned the sources of the New Testament, and continued with his Doctrine of the Christian Faith (1840). From this time until his death in 1874, Strauss became world-famous as one of the most frank critics of Christianity.

2.Herbert Spencer, The Principles of Psychology, Part IV, Chapter ix, par. 219. Rudolf Steiner consulted the German edition, translated by Dr. B. Vetter and published at Stuttgart, 1882. Spencer, born 1820, an engineer by training, sought to explain “the phenomena of life, mind, and society in terms of matter, motion, and force.” At first strongly influenced by Coleridge, Spencer placed evolution as the first and most universal principle, influencing all the sciences. To him, evolution was synonymous with progress. In his later development, Spencer championed rugged individualism, and became an outspoken opponent of socialism, upholding what he considered the absolute rights of private enterprise against any form of governmental control. Before his death in 1903, Spencer's optimistic view of human progress collapsed, and he fell prey to marked pessimism regarding the future of mankind.

3.Benedictus de Spinoza (Baruch de Spinoza), born 1632 in Holland of a Jewish family that had been exiled from Spain and Portugal. He early showed great powers as a student, and in 1656 was banned by the Jewish community at Amsterdam because of his views. His chief work, which had a lasting influence upon future generations of thinkers, long after the author's death in 1677, is The Ethics, which has recently appeared in a new edition titled The Road to Inner Freedom, New York, 1957.

4.Eduard von Hartmann, Phänomenologie des sittlichen Bewusstseins, Phenomenology of Moral Consciousness, German ed. p. 451. Born 1842, von Hartmann was originally an officer in the Prussian army. Because of an illness, he retired from military service and took up an intensive study of philosophy. In 1869 his Philosophie des Unbewussten (Philosophy of the Unconscious) appeared, and made him famous almost overnight. Of the many other works he wrote, this book remained his most famous. Rudolf Steiner describes a personal impression of von Hartmann, whom he visited in Berlin in 1888 following a philosophical correspondence with him over some years. This account may be found in Chapter IX of Steiner's autobiography. Steiner's Wahrheit und Wissenschaft (Truth and Knowledge), published in this present volume, was dedicated to von Hartmann. The latter died in 1906.

5.In his Atomistik des Willens, Atomic Theory of Will, Ger. ed., Hamburg, 1891, 2 vols. p. 213. Robert Hamerling, the Austrian poet-philosopher was born March 24, 1830. He early showed ability in poetry, and although from poor parentage, the generosity of friends enabled him to attend the gymnasium in Vienna, and afterward the University there. In the revolutionary movements which swept Europe in 1848, Hamerling joined the student legion in the Vienna revolt. The collapse of the uprising in 1849 made it necessary for him to hide for a long time in order to escape arrest. Later he studied natural science and philosophy. In 1855 he was appointed master at the gymnasium in Trieste. Many years of ill health caused him finally to retire on a government pension in 1866. In comparatively comfortable circumstances, Hamerling spent the remainder of his life in his home near Gratz, devoting himself to writing until his death on July 13, 1889. He is referred to as “one of the most remarkable poets of the Austrian school; his poems are full of life and color.” His most popular work was Ahasver in Rom, Ahasver in Rome (1866), with Nero as principal character. Der König von Sion, The King of Zion, (1869) is generally considered to be his masterpiece. In 1888 his Homunculus appeared, and was reviewed with extensive comment by Rudolf Steiner. His Amor und Psyche was published in 1882; his novel Aspasia (1876), described Greek life in the age of Pericles. In 1870 his drama concerning the French Revolution, Danton und Robespierre, was published. Rudolf Steiner commented on this drama in his Speech and Drama Course given in 1924, and in fact, many references to Hamerling and his work appear in books and lectures by Rudolf Steiner, including the latter's autobiography.

6.Die Illusion der Willensfreiheit, The Illusion of the Freedom of the Will, by Paul Rée, publ. 1885, p. 5. Paul Rée (1849–1901) was a German positivist philosopher, known widely as an editor of the writings of Friedrich Nietzsche. Rée met Nietzsche in 1876, as Rudolf Steiner relates in his Friedrich Nietzsche, Fighter for Freedom, p. 159–60. Steiner refers to Rée in the preface to this book, written in Weimar, 1895: “Such an average brain as that of Paul Rée could make no important impression on Nietzsche.” (op. cit. p. 40).

7.Georg Wilhelm Friedrich Hegel (1770–1831). A voluminous literature on Hegel and Hegelian thought exists in English, including biographical studies, translations, and commentaries on his writings. Consult any standard encyclopedia for details.

8.Goethe's Faust, Part I,—

Zwei Seelen wohnen, ach! in meiner Burst,
Die eine will sich von der andern trennen;
Die eine halt, in derber Liebeslust,
Sich an die Welt mit klammernden Organen;
Die andere hebt gewaltsam sich vom Dust
Zul den Gefilden hoher Ahnen.

(Lines 1112–1117)

The translation is that by George Madison Priest: Faust, Parts One and Two, publ. Alfred Knopf, New York, 1941, one of the best of all English translations of this work.

9.monism: the teaching of one ultimate substance or principle, as mind (idealism) or matter (materialism), or of something which is neither of these, but is the foundation of both; the point of view that there is but one reality.

10.dualism: from a philosophical point of view, the theory which maintains that there are but two fundamental and irreducible principles, for example, mind and body.

11.Here Rudolf Steiner speaks of spiritualism in a philosophical sense, and not in the sense of any relationship or communication with the dead as in mediumism, etc.

12.materialism: the philosophical teaching which sees the entire universe, all creation and its activities, including the human mind, as the result of material causes and powers.

13.Johann Gottlieb Fichte. Born in 1762, Fichte studied at Meissen, Pforta, Jena, and Leipzig with the intention of becoming a clergyman. After a teaching position in Switzerland, and enroute to another in Poland, he met Kant, under whose influence he wrote his Study for a Critique of All Revelation. The printer neglected to place his name on the title-page, and people thought the work had been written by Kant. When the true identity of the author became known, Fichte was hailed as a philosopher of outstanding merit. He lectured at Jena, Berlin and Erlangen. In 1807 he was made Rector of the University of Berlin. His death in 1814 occurred when he was at the height of his fame. Rudolf Steiner made extensive reference to Fichte, basing his doctoral thesis (published in enlarged form in the present volume as Truth and Knowledge) on Fichte's scientific teachings, but perhaps his most memorable study of Fichte's life and thought was contained in a public lecture given in Berlin on December 16, 1915: The Spirit of Fichte Present in Our Midst. See also note 77, below.

14.Friedrich Albert Lange (1828–1875), author of Geschichte des Materialismus, History of Materialism, publ. Iserlohn, 1873–5. When professor at the University of Marburg, 1865, Lange issued his study on the workers' question. This made him famous in the circle of students of social problems in Germany at that time. A friend of the working classes, Lange strove for social justice, betterment of labor conditions, and for universal education. His life, marked by his utter sincerity and devotion to his ideals, is an outstanding example of selfless dedication to the well-being of mankind.

15.Karl Friedrich Hieronymous, Baron von Münchhausen (1720–97). In 1785 a little book of 49 pages appeared in London, titled Baron Munchausen's Narrative of his Marvelous Travels and Campaigns in Russia, and an enlarged edition appeared in 1786. A translation into German by G. A. Bürger was published at Göttingen, 1786. Many editions followed in English, and the book was published in numerous languages, illustrated by a number of famous artists. For some time the identity of the author was unknown, but finally it was established that the book was written by Rudolf Erich Raspe (1737–1794), traveler, scholar and professor at Cassel. While at Göttingen, where he was secretary of the university library (1764–7) he made the acquaintance of Freiherr von Münchhausen of Bodenwerder in Hanover. The latter had been in the Russian service, had fought against the Turks, and finally had retired to his estate in 1760, where he became famous for his “tall stories.” Later, Raspe, in poverty in London, recalled the Baron's tales, and wrote the book in English, which appeared in 1785. Tall tales from other sources were added by publishers of later editions, so that the stories as we have them today are really a composite work, for which, however, Raspe provided the original nucleus from his memory of the evenings spent with his erstwhile friend.

16.Johann Wolfgang von Goethe, born Frankfurt a.M., August 28, 1749. Poet, dramatist, scientist, traveler, state minister, etc., author of Faust, Wilhelm Meister, and many other works. Died in Weimar, March 22, 1832. In August 1781 the Grand Duchess Amalia of Saxe-Weimar founded the Tiefurter Journal, the Journal of Tiefurt, to which Goethe contributed at her invitation. When Rudolf Steiner was active as editor of the natural scientific writings of Goethe at the Goethe-Schiller Archives in Weimar, he published proof that the Fragment über die Natur, The Fragment concerning Nature, which had appeared in the Journal of Tiefurt was definitely to be attributed to Goethe (Schriften der Goethe-Gesellschaft, Publications of the Goethe Society, ed. by Bernhard Suphan, Weimar, Vol. VII, 1892, article by Rudolf Steiner). Thus, just 110 years after the Fragment had appeared, Rudolf Steiner showed its importance and its relationship to Goethe's work. In the edition of Goethe's works published by Prof. Joseph Kürschner (1853–1902) (the volumes of Goethe's natural scientific writings edited by Rudolf Steiner), the Fragment appears at the beginning of the essays “On Natural Science in General,” Vol. XXXIV, p. 1. The Fragment appeared in an English translation with notes by George Adams under the title, Nature—An Essay in Aphorisms, Anthroposophical Quarterly, London, Vol. VII, No. 1, Easter, 1932, pp. 2–5. In his Goethe's Conception of the World, Rudolf Steiner describes this Fragment as “the essay in which the seeds of the later Goethean world-conception are already to be found. What is here expressed as dim feeling, later developed into clear, definite thought.” In similar vein, George Witkowski in his well-known biography of Goethe (Leipzig, 1899) describes this Fragment as “the seed from which came all of Goethe's great thoughts about nature.”

17.See Ziehen, Theodore, Leitfaden der Physiologischen Psychologie, Guide to Physiological Psychology, Jena, 1893, p. 171 of the Ger. ed.

18.Pierre Jean George Cabanis (1757–1808), French physiologist. A precocious child, Cabanis was enrolled at the age of 10 in the College of Brives. Later studied in Paris, afterward traveled widely in Poland and Germany. In 1789 he was appointed administrator of hospitals for Paris, and in 1795 became professor of hygiene and history of medicine in the medical school of that city. In 1799 he was made professor of legal medicine and history of medicine. He was an intimate friend of Mirabeau, and attended him as physician in his last illness. He had a deep interest in medical and psychological problems. Active in the cause of the French Revolution, Cabanis was a member of the Council of Five Hundred. Though Napoleon Bonaparte repeatedly offered him governmental positions, Cabanis declined them, since he was a foe of the former's policies. Cabanis died at Meulan on May 5, 1808, principally honored for his contributions to medical science, and especially for his main work, Rapports du physique et du moral de l'homme, a series of papers read to the Institute in 1796–97. The sentence quoted is probably from Cabanis' book, written in 1802, translated into German, 2 vols., 1808, under the title, Verhältnis der Seele zum Körper, Relationship of the Soul to the Body. The thought has also been paraphrased: “Just as the stomach and intestines receive food and digest it, so the brain receives impressions, digests them, and has as its organic secretion, thought.”

19.Renatus Cartesius, Rene Descartes (1596–1650). The father of modern rationalism, soldier of fortune, scholar, pilgrim, traveler, and firm adherent of the Roman Catholic faith. His philosophical work, which has often been summed up in his words, J pense, donc je suis (Cogito ergo sum), “I think, therefore I am,” was given significant impulse by a dream he had on November 10, 1619. This revealed to him the method of philosophical speculation he was to follow, and his subsequent work is said to have stemmed from this experience. An extensive literature on Descartes and his teachings exists in English translation. See any standard encyclopedia for further details.

20.Friedrich Wilhelm Joseph von Schelling (1775–1854). Often referred to as the Proteus among philosophers, Schelling was noted for his ever-changing alertness and brightness of mind and expression. Goethe (see note 16, above) had a very high regard for him, and spoke of him as “the most congenial philosopher I know.” Schelling had a profound influence among the thinkers of his time, including philosophers of France and England. His last years were dedicated to what he termed “positive philosophy,” radically different from the philosophy of identity, the transcendental idealism, and the pantheistic tendencies of his earlier time. Rudolf Steiner made extensive reference to Schelling in his writings and lectures, on various occasions praising that philosopher's “important inspirations and suggestions for what must afterwards be said by Anthroposophy, directly out of spiritual vision, on many points of Christianity.” Steiner further spoke of Schelling, “who really always made a significant impression whenever he appeared in public—the short, thick-set man, with the extremely impressive head, and eyes which even in extreme old age were sparkling with fire, for from his eyes there spoke the fire of Truth, the fire of Knowledge.” (From a lecture given at Dornach, Switzerland, Sept. 16, 1924) Perhaps Steiner's greatest study of Schelling is to be found in his Die Rätsel der Philosophie, The Riddles of Philosophy, Vol. I, Ch. 7. For English translations of Schelling and further details on his life, see any standard encyclopedia.

21.Blaise Pascal (1623–1662). Known as one of the greatest of mathematicians and physicists, Pascal's tame long ago spread far beyond the confines of his native France. His contributions to the establishment of the mathematical theory of probability, to the science of hydrodynamics, to the study of gravity and the vacuum, and his elaboration of the theory of conic sections have given Pascal a lasting place among the great men of science. As a Christian thinker, his devotion to truth and piety, and his acceptance of mystical experience have made his name revered. His philosophical speculations and deep psychological insight, as well as his remarkable gifts as a writer of French prose have secured him a leading position among philosophers and literary historians. Pascal's Pensées, Thoughts, is one of the great books of the world. For details on Pascal's very eventful and highly interesting life, as well as an account of his fundamental ideas, see any standard encyclopedia.

22.Archimedes (c 287–212 B.C.) Greek mathematician and inventor. He was born at Syracuse in Sicily, and studied at the famous university in Alexandria. Archimedes spent the remainder of his life at Syracuse, where he engaged in constant mathematical research. He is noted for his many mechanical inventions, but his first love was mathematics. His work as a pioneer in mechanics is illustrated by his famous remark, “Give me a place to stand, and I will move the earth!” During the sack of Syracuse by the army of the Roman general, Marcellus, Archimedes was discovered drawing a mathematical figure in the sand beside his garden bench. Deep in meditation upon the problem before him, Archimedes was instantly killed when he was run through the body by a sword in the hand of a Roman infantryman. For details on the life of Archimedes, see Plutarch's Life of Marcellus. A complete, standard edition of the Works of Archimedes with valuable notes by T. L. Heath was issued by Cambridge University Press, 1897.

23.See note 2, above.

24.Spencer, First Principles, Part I, Par. 23.

25.Note by the Translator: Just as in English one generally means by “perception” not only the perceived object but also the act of perceiving it, so too, in German the word Wahrnehmung covers both these meanings. Rudolf Steiner, however, as stated in the text, uses this word in the specific sense of meaning the object that has been perceived, and NOT the process of perceiving it. When he refers to the activity, the word used in the original is Wahrnehmen, here translated as perceiving.

25a.Johann Christoph August Franz, M.D., eye surgeon, born 1807, took his medical training at the University of Leipzig. From Germany he emigrated to England, establishing his practice at Brighton, where he worked for some 30 years. He was the author of writings on medicine, particularly on the use of baths in treatment of illness. Two of his works were written for the public: The Eye and a Critique on the Art of Preserving the Organ, London, 1839, and Memoirs of the Case of a Gentleman Born Blind and Successfully Operated at the Eighteenth Year of His Age. Physiological Observations and Experiments. The latter appeared in Philosophical Transactions, Vol. VI, 1841, pp. 59–68. It is probable that Rudolf Steiner's reference to the man who had been born blind is taken from this second work of Dr. Franz.

26.George Berkeley, (1685–1753), Irish bishop and philosopher. Made a Fellow of Trinity College, Dublin, 1707, he was strongly influenced by the philosophical writings of Descartes, Newton, and Locke. In 1709 his New Theory of Vision appeared, and in 1710 his great work. The Principles of Human Knowledge, was published. In 1712 he visited England and the following year was presented at court by Dean Swift, shortly before the publication of his most popular work, The Dialogues of Hylas and Philonous. Berkeley's literary fame rests upon this latter work, which has been described as “among the finest philosophical writings in the English language” on the basis of its “exquisite facility of style.” In 1728 he emigrated to America, where he lived in Rhode Island for three years, hoping for a government grant of funds for the establishment of a college in Bermuda. His hopes disappointed, he returned to Ireland and shortly afterward was raised to the bishopric of Cloyne. In 1752 he moved with his family to Oxford, where he died suddenly in January of the following year, and was buried in Christ Church.

The reference quoted by Steiner is from Berkeley's Principles of Human Knowledge, Part I, sec. 6.

27.Immanuel Kant, German philosopher, was born in Königsburg April 22, 1724. He entered the university there in 1740, enrolled for the study of mathematics and physics. His studies were interrupted by the death of his father, which left him in poverty. After he supported himself by tutoring for 9 years, the kindness of a friend enabled him to resume his studies, to graduate as a doctor and to qualify as a privatdocent. He occupied this position for 15 years. His lectures widened from physics to include much philosophy. Finally, after unsuccessful attempts, in 1770 he was given the chair of logic and metaphysics at Königsburg. In 1781 his Kritik der reinen Vernunft, Critique of Pure Reason appeared, and in 1783, his Prolegomena. After the appearance of the 2nd edition of the Kritik in 1787, Kant became famous everywhere in German intellectual circles, and his views were regarded as those of an oracle. From 1792–97 he was engaged in a struggle with the government concerning his religious views. In 1794 he withdrew from society, and gave up all teaching except for one public lecture course on logic. In 1797 Kant terminated a teaching activity that had extended over 42 years. He died in Königsburg on February 12, 1804 near the end of his 80th year. Little more than five feet tall, deformed in his right shoulder, his chest almost concave, Kant had a weak constitution. He never married, and followed an unchanging program of activities from youth to old age. For example, he never failed to rise at 5 o'clock, studied for 2 hours, lectured for 2 more, and spent the rest of the morning at his desk. He dined at a restaurant and spent the afternoon in conversation with friends. He then walked for about an hour—a walk which for years followed exactly the same course—studied for 2 hours more, and retired between 9 and 10. He was a prolific reader, especially in history, science, travel, and philosophy. He knew English history and literature intimately, especially in the period of Queen Anne. He read little of Goethe or Schiller, but often re-read Voltaire and Rousseau. He had little interest in nature, and in 80 years never traveled more than 40 miles from his native Königsburg. For further biographical details, works and translations, consult any standard encyclopedia.

28.Otto Liebmann, Zur Analysis der Wirklichkeit, Contribution to the Analysis of Reality, Strassburg, 1880, p. 28. Otto Liebmann (1840–1912) was well known for his writings on Kant's philosophical world-view.

29.Johannes Volkelt (1848–1930), Immanuel Kant’s Erkenntnistheorie, Immanuel Kant's Theory of Cognition, Hamburg, 1879.

30.See note 4, above.

31.Hartmann, Das Grundproblem der Erkenntnistheorie, The Fundamental Problem of a Theory of Cognition, Leipzig, 1889, p. 16–40.

32.Johannes Peter Müller, German physiologist and comparative anatomist, born in Coblentz, July 14, 1801. He studied at the University of Bonn, and was appointed to a professorship in physiology there in 1826. In 1843 he accepted the call to the chair of anatomy and physiology at Berlin University, which position he held with great honor until his death, April 28, 1858. He did much research in physiology, particularly in relation to human speech and hearing. His great work was the Handbuch der Physiologie des Menschen, 1833–40. (The English translation was made by Dr. William Baly, publ. London 1842). This work opened a new period in the study of physiology, and Müller is considered the main figure in the developments in this field in the mid-19th century. In his Handbuch Müller developed an entirely new principle which he called “the law of specific energy of sense substances.” This he expressed as follows: “The kind of sensation following stimulation of a sensory nerve does not depend on the mode of stimulation, but upon the nature of the sense organ. Thus, light, pressure, or mechanical stimulation acting on the retina and optic nerve invariably produces luminous impressions.” It is to this law that Steiner refers at this point.

33.Hartmann, Das Grundproblem, p. 37.

34.Arthur Schopenhauer (1788–1860), Die Welt als Wille und Vorstellung The World as Will and Representation, Four Books, publ. 1819 by Brockhaus, Leipzig. (English translation by Haldane & Kemp, 1883) Ref. Book I, par. 1, Ger. ed. Biographical data and translations of Schopenhauer's works, as well as extensive commentaries on his ideas have been published in English translation. Consult any standard encyclopedia for details. Rudolf Steiner edited a collected edition of the writings of Schopenhauer, 12 vols. with introduction by Steiner, publ. 1894.

35.J. G. Fichte, Die Bestimmung des Menschen, The Vocation of Man, Berlin, 1800, “a book which for richness of content, beauty of style, elevation of thought reminds one of Descartes' Meditations.” (For data on Fichte, see note 13, above.)

36.Note by Rudolf Steiner: Transcendental knowledge, in the sense of this world-view, is a knowledge by means of which—although no direct insight into the thing-in-itself is believed to be attainable—indirect inferences are drawn from the subjective which is known, to the unknown which lies beyond the subjective (Transcendental). The thing-in-itself, according to this view, is beyond the sphere of the directly recognizable world, that is, it is transcendent. However, our world can be transcendentally related to the transcendent. Hartmann's view is called realism because it goes beyond the subjective, the ideal, to the transcendent, the real.

37.See Weygandt, Entstehung der Träume, Appearance of Dreams, 1893. (Reference given by Rudolf Steiner.)

38.See note 34, above.

39.Schopenhauer, op. cit. supra, Book II, par. 18.

40.Note by Translator: The reader's attention is called to the fact that the word Erfahrung is in this context translated as “practical experience” to emphasize the activity of thinking implicit in it, as distinct from the word erleben which also is usually rendered as “experience.”

41.See note 27, above, on Kant.

42.Emil DuBois-Reymond, German physiologist and educator. Born Berlin, November 7th, 1818, in 1836 he entered the University of Berlin, where his teacher was Johannes Müller, above). In 1840 he became the latter's assistant in physiology. His great work was the study of animal electricity, and his famous book was Researches on Animal Electricity, 1848–84. For many years he exerted great influence as a teacher. In 1858, upon the death of Müller, he was appointed to the latter's chair in physiology. In 1851 he had been admitted to the Academy of Sciences in Berlin; in 1867 he became its permanent secretary. His closest friend after Müller's death was von Helmholtz, who also had been a student of Müller. DuBois-Reymond died in Berlin on November 26, 1896. Rudolf Steiner makes many references to his work in lectures and writings.

43.Note by Translator: The reader's attention is drawn to the fact that the word experience, in relation to the kind of mysticism and philosophy of will referred to in this chapter, is translated from the word erleben (as distinct from Erfahrung, see note 40, above) Therefore, what the mystic experiences in feeling and the philosopher of will in the will-element, are experiences which have not been formed into clear representations by the activity of thinking.

44.Thelism—Voluntarism, i.e., any theory which conceives will to be the dominant factor in experience or in the constitution of the world.

44a.Ger. Erlebnisse.—Tr.

44b.Note by Rudolf Steiner: The passage from page 161 to this point was added, or rewritten for the Revised Edition, 1918.

45.See note 4—on von Hartmann.

46.The German text here reads Faktor der Erfahrungen.—Tr.

46a.Note by Rudolf Steiner: A complete catalogue of the principles of morality (from the point of view of metaphysical realism) may be found in Eduard von Hartmann's Phänomenologie des sittlichen Bewusstseins, Phenomenology of Moral Consciousness.

47.Ger. Welterfahrung.—Tr.

48.Immanuel Kant: Theory of Ethics, transl. by Abbott, p. 180. The Critique of Practical Reason, Ch. III. On Kant, see note 27, above.

49.Note by Rudolf Steiner: Ziehen, Theodore, Leitfaden der Physiologischen Psychologie, Guide to Physiological Psychology, 1st ed., p. 207 f.

Concerning the way “materialism” is spoken of here, and the justification for doing so, see the Addition at the end of the chapter.

50.Hartmann, Phänomenologie des sittlichen Bewusstseins, Phenomenology of Moral Consciousness, p. 871.

50a.Hamerling, Atomistik des Willens, Atomic Theory of Will, Vol. II, p. 201. On Hamerling, see note 5, above.

51.Paulsen, System der Ethik, System of Ethics, 1889, partial English transl. 1899. Friedrich Paulsen (1846–1908), German philosopher and educator. Educated at Erlangen, Bonn, and Berlin, where he was made extraordinary professor of philosophy and pedagogy, 1878. In 1896 he followed Zeller as professor of moral philosophy at Berlin. He was a pupil of G. T. Fechner, developing his teaching of panpsychism in his Einleitung in die Philosophie, Introduction to Philosophy, 1892, English transl. 1895. His German Education, Past and Present (English transl. 1907) is well known, as are his writings relative to the philosophy of Kant.

51a.Note by Rudolf Steiner: When Paulsen (p. 15 of his System of Ethics) says, “Different natural dispositions and different conditions of life demand not only different bodily diet but also a different spiritual-moral diet,” he is very near recognition of the truth, but misses the decisive point. Insofar as I am an individual, I need no diet. Dietetic means the art of bringing a particular example of the species into harmony with the general laws. But as an individual I am not an example of a species.

52.proto-amniotes: The original form of the innermost of the embryonic or fetal membranes of reptiles, insects, birds, and mammals. This membrane forms a closed sac surrounding the embryo and contains the amniotic fluid.

53.The Kant-Laplace primordial nebula. Pierre Simon Marquis de Laplace (1749–1827), was a French mathematician and astronomer who, at the age of 24 was named “the Newton of France” for certain of his discoveries. In the years 1799–1825 his great work, the Mécanique céleste, which, as its author stated, “offers a complete solution of the great mechanical problem presented by the solar system,” appeared in 5 volumes, published in Paris. In his second great work, the Exposition du système du monde, Paris, 1796, appeared his statement of his famous “nebular hypothesis,” the origins of which he seems to attribute to Buffon, apparently unaware that Immanuel Kant had at least partially anticipated him in his Allgemeine Naturgeschichte, General History of Nature, published in 1755. Rudolf Steiner's criticism of the Kant-Laplace theory of the primordial nebula may be found in various places in his lectures and writings.

54.Ernst Heinrich Haeckel (1834–1919), German biologist, originally a physician in Berlin, became Privatdozent at Jena, afterward extraordinary professor of comparative anatomy, later professor of zoology, a chair established for him at Jena. This position he occupied for 43 years with intervals for zoological travels to various parts of the world. When Darwin's Origin of the Species appeared in 1859, Haeckel was deeply influenced by it, so that he became “the apostle of Darwinism in Germany.” Among Haeckel's famous books are his General Morphology (1866), Natural History of Creation (1867) and Die Weltraetsel (1899), English title, The Riddle of the Universe, publ. 1901. By his 60th birthday Haeckel had published 42 works of some 13,000 pages, plus many monographs. Rudolf Steiner knew Haeckel personally, and in his autobiography. Chapter 15, Steiner recorded a very interesting and perceptive impression of the great scientist. The “genealogical tree” of Haeckel to which Steiner refers is set forth in its original form in Haeckel's General Morphology and developed in his later writings.

55.Charles Robert Darwin (1809–1882), English naturalist, whose voyage on the Beagle to the Southern Seas, recorded in his Journal of a Naturalist (1837) prepared the way for his famous work On the Origin of Species by Means of Natural Selection, or the Preservation of Favored Races in the Struggle for Life, published November 24, 1859. Next in importance among his books. The Variation of Animals and Plants under Domestication, appeared in 1868. The Descent of Man, published in 1871, dealt with “the origin of man and his history” in the light of The Origin of the Species.

56.Anthony Ashley Cooper, Third Earl of Shaftesbury (1671–1713) and Gottfried Wilhelm von Leibnitz (1646–1716). For data on their lives and philosophical ideas, consult any standard encyclopedia.

57.For data on Schopenhauer, see note 34, above; on von Hartmann, see note 4, above.

58.See von Hartmann's Phänomenologie des sittlichen Bewusstseins. The Phenomenology of Moral Consciousness, p. 866 f. of the German edition.

59.See von Hartmann's Philosophie des Unbewussten, Philosophy of the Unconscious, 7th German ed., Vol. II, p. 290.

60.Hartmann, op. cit. supra. Vol. II, p. 332.

61.Eudaemonism, derived from a Greek word which indicates the condition of being under the protection of a benign spirit, or a “good genius.” In ethics, this name is applied to those theories of morality according to which the main good of man is to be found in some form of happiness. Eudaemonia was one of the keywords in the ethical teachings of Aristotle.

62.German, Erfahrung.

63.Die letzten Fragen der Erkenntnistheorie und Metaphysik, Ultimate Problems of Epistemology and Metaphysics, publ. in Vol. 108, pp. 55 seq. of the Zeitschrift für Philosophie und philosophische Kritik, the Periodical for Philosophy and Philosophical Criticism.

64.For data on Hegel's “universal panlogism,” see any standard encyclopedia.

65.David Hume (1711–1776), Scottish philosopher and historian. Albert Einstein wrote, “If one reads Hume's books, one is amazed that many sometimes highly esteemed philosophers after him have been able to write so much obscure stuff and even to find grateful readers for it. Hume has permanently influenced the development of the best philosophers who came after him.” Among those influenced by Hume may be numbered Immanuel Kant, William James, George Santayana, and Bertrand Russell. Hume's writings and biographical and critical works concerning him and his ideas can be located by consulting any standard encyclopedia.

66.A note on page 71 of the Zeitschrift für Philosophie (Periodical for Philosophy) Vol. 108.

67.Johannes Rehmke, 1848–1930, philosopher. His principal works are Logik oder Philosophie als Wissenslehre (Logic or Philosophy as Theory of Knowledge) and Die Welt als Wahrnehmung und Begriff (The World as Percept and Concept), Berlin, 1880.

68.Karl Julius Schröer was born in Pressburg in 1825. In 1867 he was made professor of Literature in the Technical College of Vienna. In addition to his lectures on the history of German poetry as such, he lectured on Goethe and Schiller, on Walther von der Vogelweide, on German Grammar and Speech, etc. Rudolf Steiner was a pupil of Schröer, and refers to him in detail in his autobiography and in lectures. It was Schröer who recommended Steiner to Prof. Kürschner for the position of editor of Goethe's natural scientific writings. (See note 16, above) Schröer died in Vienna in 1900, and Rudolf Steiner has left an unforgettable word portrait and estimate of him in his Vom Menschenrätsel, Riddles of Man, publ. Berlin, 1916.

69.From July 1884 to September 1890, Rudolf Steiner was active as tutor in the home of Ladislaus (1834–1905) and Pauline (1846–1916) Specht at Kolingasse 19, Vienna IX. He taught their four sons, Richard, Arthur, Otto, and Ernst. Richard Specht (1870–1932) became a well-known author of many works including biographical studies of Gustav Mahler, Richard Strauss, Franz Werfel, Brahms, and Beethoven. Steiner gives details of this pedagogical activity in his autobiography. Chapter VI.

70.Rosa Mayreder (1858–1938), Austrian writer, also known as a painter. Her entire life was passed in Vienna and surroundings. She was the author of a number of popular novels. In addition, she was active in the movement for woman suffrage in Austria, at one time sharing in the direction of the movement itself, and editing its periodical. She wrote the libretto for Hugo Wolf's only opera, Der Corregidor (1896). Rudolf Steiner refers to Rosa Mayreder in his autobiography. Chapter IX.

71.See Johannes Volkelt's Erfahrung und Denken. Kritische Grundlegung der Erkenntnistheorie, Experience and Thinking. Critical Foundation for a Theory of Cognition. Hamburg and Leipzig, 1886. (Johannes Volkelt 1848–1930, philosopher, professor at Leipzig.) See also note 29, above.

72.Grundlinien einer Erkenntnistheorie der Goetheschen Weltanschauung, mit besonderer Rücksicht auf Schiller, publ. in English translation by Olin D. Wannamaker, New York, 1950, under the title, “The Theory of Knowledge Implicit in Goethe's World Conception—Fundamental Outlines with Special Reference to Schiller.” The first German edition published Berlin and Stuttgart, 1886, revised ed., Stuttgart, 1924, with new Foreword by the author. Other editions: Dornach, 1924; Dresden, 1936; Freiburg i. Br., 1949; Dornach, 1960.

73.Aristotle (384–322 B.C.): Physica Auscultatio, On Nature as Cause and Change, and the General Principles of Natural Science.

74.Raimon Lull (Raymond Lully), (0.1235–1315) Catalan author, mystic and missionary. Born Majorca. In 1266 a series of visions led to a marked change in his life and purpose. Spent 9 years studying Arabic in order to refute the heretical teachings current in his time. At Ronda he wrote his famous Ars Major and Ars Generalis. He made many journeys in France, Italy, North Africa in a burning crusade against the teachings of Mohammedanism. At Bougie, North Africa he was stoned outside the city walls and died on June 29, 1315.

75.biogenesis, the teaching that living organisms come from other living organisms, as opposed to abiogenesis. The author of the modern formulation of “the fundamental law of biogenesis” was Fritz Müller (1864). Haeckel (see note 54, above) called Müller's formulation “the biogenetic fundamental law,” which can be stated briefly as the teaching that in its development from the egg to adult stage, the animal tends to pass through a series of stages which recapitulate the stages through which its ancestry passed in the development of the species from a primitive form. In other words, the development of the individual is a condensed expression of the development of the race.

76.The earliest statement of the law of mechanical theory of heat was formulated by the French physicist, Sadi Nicholas Lèonhard Carnot (1796–1832) in notes written about 1830, published by his brother in the latter's Life of Sadi Carnot, Paris, 1878. Further work in this direction was done by Ségun, Paris, 1839, by Julius Robert Mayer, c. 1842, and by J. P. Joule, who (1840–43) placed the mechanical theory of heat on a sound experimental basis.

Julius Robert Mayer (1814–1878), German physician and physicist, is the discoverer of the law of conservation of energy, which—within limits of the data he obtained from experiments and reasoning—he applied “with great power and insight to the explanation of numerous physical phenomena.”

77.On Fichte, see note 13, above. Rudolf Steiner's Inaugural Dissertation for his doctoral degree before the Faculty of Philosophy at the University of Rostock (Defense, beginning of May, 1891; Promotion, October 26, 1891) was titled Die Grundfrage der Erkenntnistheorie mit besonderer Rücksicht auf Fichtes Wissenschaftslehre, usw., The Fundamentals of a Theory of Cognition with Special Reference to Fichte's Scientific Teaching. When the thesis was published in book form, as it appears here in English translation, a Foreword and one chapter were added to the original by Rudolf Steiner. These latter are included in the present translation.

78.John Locke (1632–1704), English philosopher, scholar, chemist, student of meteorology, practicing physician, political advisor, traveler, and author. For details on his life and thought, consult any standard encyclopedia.

79.see reference to Volkelt's book in note 71, above, (p. 20)

80.see note 27, on Kant, above.

81.p. 61 ff. of Kirchmann's German edition of Kant's Kritik. See Kant, Critique of Pure Reason, Introd. to 2nd edition. Sec. vi.

82.Kant, Prolegomena, Sec. v.

83.Kant, Kritik, p. 53 f. of the German ed. Introduction, Sec. iv.

84.Rehmke, Johannes: Die Welt als Wahrnehmung und Begriff, usw., The World as Percept and Concept, etc., Berlin, 1880, p. 161 ff. of the German ed.

85.Refer to title given in note 28, above.

86.Note by Rudolf Steiner: This attempt, incidentally, is one which the objections of Robert Zimmermann (Uber Kant's mathematisches Vorurteil und dessen Folgen, On Kant's Mathematical Notions and their Results) show to be, if not altogether in error, at least highly questionable. (Robert Zimmermann, 1824–1898, was Professor of Philosophy in the University of Vienna, 1861–95. His book on Aesthetics was published in 2 volumes, Vienna, 1870. Rudolf Steiner attended lectures by Zimmermann on fundamentals of ethics at the University of Vienna. Steiner's impressions of this great interpreter of Herbart's aesthetics are contained in the 3rd chapter of the former's autobiography.)

87.Kant, Kritik, Introduction to 2nd edition. Sec. ii.

88.See Kant's Theorie der Erfahrung, Theory of Experience, pp. 90, ff. of the German ed.

89.Kant, Kritik, p. 58, Sec. v.

90.Hermann Cohen (1842–1918), Kants Theorie der Erfahrung, Kant's Theory of Experience, Berlin, 1871, pp. 90 ff. of the German ed.

91.August Stadler (1850–1910), Die Grundsätze der reinen Erkenntnistheorie in der Kantschen Philosophie, The Principles of the Pure Theory of Cognition in the Philosophy of Kant, Leipzig, 1876, p. 76 f. of the German ed.

92.Volkelt, op. cit., p. 21, see note 71, above.

93.Otto Liebmann (1840–1912), Analysis, 1880, p. an ff. (see note 28, above); A. Holder, Kantischen Erkenntnistheorie, Kant's Theory of Cognition, Tübingen, 1874, p. 14 ff.; Wilhelm Windelband (1848–1915) Phasen der Kantschen Lehre, Phases of Kant's Theory, p. 239; F. Ueberweg, System der Logik, System of Logic, p. 380 f.; Eduard v. Hartmann (1842–1906), Kritische Grundlegung, Berlin, 1875, p. 142–172 of the 2nd German ed. (see note 4, above).

94.Note by Rudolf Steiner: Geschichte der neueren Philosophie, History of More Recent Philosophy, 1860, Vol. 5, p. 60. Volkelt is mistaken about Fischer when he says (Kant's Erkenntnistheorie, Kant's Theory of Cognition, p. 198 f.) that “it is not clear from the account by K. Fischer whether, in his opinion, Kant takes for granted only the psychological fact of the occurrence of universal and necessary judgments, but also their objective validity and truth.” For, in the passage cited above, Fischer says that the main difficulty of the Critique of Pure Reason is to be found in the fact that “its basic points rest on certain presuppositions,” which “must be allowed if the remainder is to be valid.” For Fischer, these presuppositions consist in that “first the fact of knowledge is affirmed,” and then analysis reveals the cognitive faculties “by means of which the fact itself is explained.”

95.Gottlob Ernst Schulze (1761–1833), Aenesidemus, Helmstädt, 1792.

96.On Schopenhauer, see note 34, above.

97.On von Hartmann, see note 4, above.

98.Kritische Grundlegung, by Hartmann, Berlin 1875, Foreword, p. 10 of the German ed.

99.Liebmann, Zur Analysis, p. 28 ff. of the German ed. See note 28, above.

100.Kant's Erkenntnistheorie, Theory of Knowledge, Sec. 1.

101.A. Dorner, Das menschliche Erkennen, usw., Human Cognition, Berlin, 1887.

102.Julius Heinrich v. Kirchmann (1802–1884), Die Lehre vom Wissen, The Theory of Knowledge, Berlin, 1868.

103.E. L. Fischer, Die Grundfragen der Erkenntnistheorie, Basic Questions of the Theory of Cognition, Mainz 1887, p. 385.

104.C. Göring, System der kritischen Philosophie, System of Critical Philosophy, Leipzig, 1874, Part I, p. 257.

105.Johannes Müller (1801–1858), see note 32, above.

106.Hartmann's Grundproblem, p. 37 (see note 4, above).

107.A. Döring, article in Philosophische Monatshefte, Vol. XXVI, 1890, p. 390. publ. Heidelberg. Philosophical Monthly.

108.Hartmann, Grundproblem, p. 1. See note 4, above.

109.John Stewart Mill (1806–1873). A stern parent, James Mill taught his son Greek at the age of three, and at seven he studied Plato's dialogues. When he was eight he had to teach his sister Latin. His introduction to the utilitarian teachings of Bentham (the greatest happiness to the greatest number) at the age of fifteen was decisive for his life. His great work, System of Logic, 1843, is the analysis of inductive proof. He was a great champion of human rights, and in the second half of the i9th century his influence throughout Europe was very great. Today it is recognized that—to use Mill's description of Bentham—“He was not a great philosopher but a great reformer in philosophy.” For details on Mill's life and thought, consult any standard encyclopedia.

110.Fichte, Sämtliche Werke, Collected Works, Berlin, 1845, Vol. I, P. 71.

111.For fundamentals of the scientific teaching of Fichte, see his Collected Works, Berlin, 1845, Vol. I, p. 97.

112.Ibid. Vol. I, p. 91.

113.Ibid. Vol. I, p. 178.

114.Ibid. Vol. I, p. 91.

115.Eduard Zeller (1814–1908), Geschichte der deutschen Philosophie seit Leibnitz, History of German Philosophy Since Leibnitz, Munich, 1871–75, p. 605. Eduard Zeller studied and taught at Tübingen, later (1847) becoming professor of Theology at Bern, later (1849) professor of Theology, afterward of Philosophy at Marburg. In 1862 he was made professor of Philosophy at Heidelberg, afterward at Berlin to his retirement in 1895. His masterwork is the Philosophie der Greichen, Philosophy of the Greeks, 1844–52. He was recognized throughout the academic world for his learning and contributions to scholarship, and received many distinctions and honors. His Philosophie der Greichen has been transl. into English by S. F. Alleyne, 2 vols. 1881. In addition, an abridged version prepared by Zeller (1883) also appeared in English in 1896, as did a number of his other writings.

116.Fichte, Sämtliche Werke, Collected Works, Berlin, 1845, Vol. I, p. 94.

117.Ibid. Vol. I, p. 98.

118.Ibid. Vol. I, p. 422.

119.J. G. Fichtes nachgelassene Werke, J. G. Fichte's Posthumous Works, Edited by J. H. Fichte, Vol. I, Bonn, 1834, p. 4 and 16. (Einleitungsvorlesungen in die Wissenschaftslehre, Introductory Studies in the Scientific Teachings.)

120.Note by Rudolf Steiner: See his Christliche Dogmatik, Christian Dogmatics, and edition, 1884–85, the epistemological arguments, Vol. 1. A complete discussion of his point of view has been provided by Eduard von Hartmann; see Kritische Wanderungen durch die Philosophie der Gegenwart, Critical Survey of Contemporary Philosophy, p. 200 ff.

121.opus cit., see note 120, above.

When we study the great historical individualities of the past, such as those who have already claimed our attention during these lectures, namely, Zarathustra, Hermes and Buddha, we are brought face to face with incidents and facts which are of interest to us as human beings, because we feel that our whole soul life plays a part in the collective evolution of humanity. It is only when we look back to those great spiritual characters of by-gone times, who have helped to bring about the conditions in which we now live, that we can truly comprehend our present circumstances.

With regard to Moses, however, whose personality we are about to consider, the matter presents a wholly different aspect; for here we have the feeling that there is no limit to that direct influence exerted by all those events connected with his name, which yet continue to affect the spiritual content of our souls. We still feel, in our very bones, as it were, the workings of those impulses which emanated from this great outstanding patriarch. It seems to us that Moses is even now a living force in our thoughts and feelings, and as if when we analyse our ideas and motives according to his doctrine and sentiments, that we are in truth arraigning and searching our very souls. It is for this reason that all that persistent tradition which is directly associated with Moses, seems to us more vivid, more actually present, than that which is connected with those other great personalities to whom I have referred. It is therefore in a certain sense, less difficult to deal with this outstanding individuality, for through the Bible we are all familiar with this mighty figure, whose influence has endured even to the present time.

Although the conscientious researches which have been conducted by science during the past ten years and more, have to a certain extent touched upon the surface and here and there thrown new light upon the history of Moses—in so far as it can be gleaned from the Bible—nevertheless, when we look more deeply into the matter, we must admit that very little indeed has been altered with regard to the general impression which we have received from our own personal study of the Scriptures.

Whenever we refer to any matter connected with Moses, or to the great patriarch himself, we speak as if we were mentioning some subject well known throughout the widest circles; this fact somewhat simplifies the contemplation of the historical features. But on the other hand there are certain difficulties which arise, because of the manner in which the Bible tradition concerning Moses is expressed. This we at once realize when we call to mind the vicissitudes which accompanied the Biblical researches of the nineteenth century.

There is scarcely a single branch of human knowledge, or sincere scientific endeavour, even when we include the natural sciences, which claims in so high a degree our deep admiration and reverence, as do these investigations; and I feel that this point should be repeatedly emphasized. The industry, the discrimination, the devoted and unselfish scientific application, expended upon separate sections of the Bible, in order to educe from their character and style a definite knowledge of their alleged origin, is considered by those who have followed these researches closely as a work which has had no parallel during the nineteenth century.

All this investigation of the past hundred years has, however, a tragic side, for the further the researches were carried, the more did they tend to place the Bible beyond the reach of the people. Anyone who will consult the current literature concerning the results of these exhaustive studies can convince himself of this fact. The difficulty arose because the Bible was dissected and split up, particularly in the case of the Old Testament, in an attempt to show, for instance, that a certain passage occurring in one part of the Bible owed its origin to a different current of tradition to that of a passage in another part. Also, that during the course of time the whole subject matter had gradually become welded together, in a form which made it necessary for it to be first separated out in this scholarly manner, in order that it might be understood. Hence, in a certain sense, the outcome of these investigations must be looked upon as tragic, since they were fundamentally wholly negative in character and contributed nothing toward the continuance of that vivifying influence which the Bible is capable of exerting, and which has lived in the hearts and souls of mankind for thousands of years.

That movement towards true spiritual development, which we have termed Spiritual Science, is chiefly concerned with constructive activities and is not interested in mere criticism, as is so often the case with other sciences. In our time its most important task is to bring about once again an accurate and proper understanding of the Bible, and in this relation it puts forward the following question:—‘Is it not essential that we should first penetrate into the very depths of the import and significance which underlies the whole character of the ancient Biblical traditions, and then, only after these are fully and clearly understood, inquire as to their origin?’ Such a procedure is however, not easy, especially with reference to the Old Testament, and is particularly difficult in regard to those sections which deal with the great outstanding figure and personality of Moses.

We would now ask:—‘What is it that Spiritual Science has to say regarding the peculiar nature of those ancient Biblical descriptions?’ It tells us that those external events which are associated with this or that personality or nation, have been chronicled in the order and manner in which they actually occurred, as viewed from the stand-point of external history. Following this method, the personality of Moses is so depicted that his experiences in the physical world are represented just as they took place in relation to space and time.

It is only when we have made a profound study of the Bible through the medium of Spiritual Science, that we realize that a Biblical description concerned with external happenings and experiences may become merged in one of quite another nature; and it is often with difficulty that we can distinguish this change in fundamental character. We are told, for instance, of journeys and other worldly events which we accept as such; then, all unnoticed, as the account continues, we find ourselves confronted with a graphic narrative of a wholly different order. It seems to us that a certain journey is represented as continuing from one definite place to another, and as if we were expected to look upon the account of events depicted in the latter part of the narrative in the same light as the external physical happenings described at the beginning. In reality, however, the latter part of such an account may be actually a figurative portrayal of the soul-life of the particular personality to whom the story has reference. It then has no connection whatever with external worldly events, but depicts the soul experiences, struggles and conquests, through which this especial being is raised to a higher degree of soul development, greater enlightenment, a more advanced stage of activity, or to a mission concerned with the world’s evolution. In such case, descriptions of outside events pass over without any noticeable change directly into pictorial representations, which although remaining similar in style and character, have absolutely no significance with regard to external physical happenings—but refer only to the inner experiences of the soul.

The above assertion will always remain ‘a mere assertion’ to those who are unable to utilize the methods of Spiritual Science and thus enter gradually and understandingly into the strange and unusual features associated with many of the graphic narratives found in the Bible; more particularly will this be the case with regard to those sections which deal with the patriarch Moses. When, however, we study this strange method of representation deeply, we notice that when at some certain point in a story the description of external physical events changes into one of soul-experiences, the whole style and fundamental character of the account alters, while a new element suddenly makes its appearance. If we ask ourselves:—‘How does it come about that we are able to perceive this change?’ we can only answer that we realize it because of a conviction that comes to us from the soul. This curious descriptive method, which we have just characterized, lies at the base of ancient religious historical narratives, more especially when they are concerned with personalities who have reached a high standard of discernment and understanding of the soul’s action and inner workings.

The further we advance, and the more deeply we become immersed in the study of Spiritual Science, the greater is our faith in this singular style of representation; but just because of the strangeness of this method it is, in some ways, far from easy to gain a clear comprehension of the true meaning of certain passages which occur in the graphic delineation of Moses. On the one hand, we have the Bible with its apparently straightforward narrative, but on the other, there are difficulties due to the curious way in which the account is presented, when the subject matter is of an especially profound character. This fact has resulted in the customary interpretations being much too liberal in many cases.

When, for instance, we consider the conception of ancient Hebrew history, as advanced by the philosopher Philo, who lived at the time of the founding of Christianity, we realize at once that he endeavoured to portray the whole record of the old Jewish nation as if it were an allegory. Philo aimed at a figurative representation in which the entire history of this ancient race becomes a sort of symbolical account of the soul-experiences of a people. In so doing, Philo went too far, and for this reason: he did not possess that judgment and insight, born of Spiritual Science, which would have enabled him to discern and to know when the descriptions concerning external events glided into portrayals relative to soul-life.

As we proceed it will be realized that in Moses we have a personality who influenced directly the active course of human evolution, and whose mission it was to enlighten mankind concerning matters of the utmost import and significance. When we experience that deep sense, so pregnant with meaning, through which we become aware that his deeds even yet touch a chord within our souls, then do we feel that a full and clear comprehension of the Moses-Impulse is to us a necessity. We will, therefore, without further preamble, enter at once upon the question of his great Mission. The true object of his life’s work cannot, however, be fully understood unless we presuppose that the Bible narrative was based upon actual and specific knowledge of a certain fundamental change in man’s psychic condition, to which we have already referred when considering the individualities of Zarathustra, Hermes and Buddha. We then drew attention to the fact that during the course of evolution the soul-life of man has gradually undergone a definite modification, from a divine primordial clairvoyant state to that of our present-day intellectual consciousness.

I must once again bring back to your minds a statement made in previous lectures, namely, that in primeval times the soul of man was so constituted that during certain intermediary conditions between that of sleeping and being awake, he could gaze upon the Spirit-World, and that things thus observed, and which were truly of the spiritual realms, manifested as pictures or visions; and it is these visions that in many cases have been perpetuated in the form of mythological legends of by-gone times.

In reply to the question:—‘How can the reality of this ancient clairvoyant consciousness be proved externally, and without the aid of Spiritual Science?’ we would say that the answer is to be found in the results of certain precise and painstaking investigations which have been carried on even in our time, but which have not as yet received general recognition. We would point out that comparatively recently some of our mythologists during their researches into the origin of ancient mythical visions, legends, etc., which have arisen among certain separate and distinctive peoples, have been forced to assume the existence of an altogether different conscious state in order to account for these ancient myths and concepts.

I have often referred to an interesting book, entitled The Riddle of the Sphinx, by Ludwig Laistner, a mythologist who must be ranked as the most prominent among the modern investigators in this field of research. The Riddle of the Sphinx is regarded as one of the most important works of its kind. Laistner draws attention to the fact that certain myths appear to form a sequel to events typical of experiences in a dream world. He did not advance so far as the study of Spiritual Science, and he was quite unaware that he had in reality laid the foundation stone of a true knowledge and understanding of the Ancient Mythologies. We ( annot, however, regard Myths and Legends merely in the light of transfigured typical dreams, as Laistner has done, but we must recognize in them the products of a by-gone condition of human consciousness in which man could apprehend the Spirit-World in pictorial visions, that later found expression in mythical imagery.

It is impossible to comprehend the old fables and legends, unless we start with the hypothesis that they were evolved from a different form of conscious state; and it is just because this basic assumption has been lacking that they are so little understood. This prehistoric soul-state has now given way to our present intellectual consciousness, which latter may be briefly characterized as follows:—We alternate between a condition of sleeping and of being awake. In our wakeful state we seize upon those impressions which come to us from the external world, through the medium of our senses; these ideas we group together, combining them by means of our intellect. This material form of intellectual consciousness, which acts through our power of understanding and intelligence, has now superseded the ancient clairvoyant soul-state. We have thus characterized a particular episode of history, and presented it in the aspect which it assumes when we make a profound study of the evolution of mankind.

There is yet another factor which underlies the manner in which Bible narratives are expressed. It appears that a special mission was assigned to each nation, race and tribe in connection with the evolution and development of man; and that the ancient clairvoyant forms of consciousness manifested in different ways according to the capacity and temperament of the various peoples. It is for this reason that we find fundamentally among the mythologies and pagan religions of divers nations such uniformity of tradition concerning this old clairvoyant state.

We thus realize that we are not dealing with just one abstract idea, or unit, in this ancient conception of the world; for the most varied missions were assigned to Nations and to Peoples who differed very greatly from one another; and thus it came about that the universal consciousness found expression in many and varying forms. If we would indeed understand all that the evolution of mankind implies, then we must take into consideration the fact that it does not merely consist of a meaningless succession of civilizations, but that throughout the whole course of man’s progress and development there is found interwoven both significance and purport. Hence we find that a certain order of conscious-state may reappear and be found active in some later civilization because, like a fresh page, or a new-born flower, it has something to add to that which has gone before; for the whole meaning and purpose of human evolution implies ever recurrent and successive forms of manifestation.

We can best understand the people of a nation from the stand-point of Spiritual Science when we realize that all races, be they Ancient Indians, Persians, Babylonians, Greeks, or Romans, had a definite mission to fulfil, and that each nation gave expression in some special and distinctive manner to that which was active and could live in man’s consciousness. We cannot rightly comprehend these different peoples unless we are in a position to apprehend and to realize the nature of their mission from their individual characteristics. The whole evolution of mankind proceeds in such manner that to each nation a certain time is apportioned and when this period draws to a close, the nation’s work is done. It is as if the hour had struck, the seeds had brought forth their fruit, and the task was ended. It may, however, happen that with this or that race certain peculiarities of temperament, or natural disposition, corresponding to a former period may persist. In such a case this particular nation has, as it were, overpassed the appointed time when a new mission should be entered upon, and take the place of that which was before. Thus it is that certain singular and distinctive national traits may endure and become active at a later period, the while the objective course of human evolution substitutes some fresh purpose for that which was previously determined.

A course of events of this nature is especially noticeable with the Egyptians, and we have already become acquainted with their peculiar characteristics during the lecture devoted to Hermes. The Egyptians had been assigned a lofty mission in connection with the collective progress and development of humanity; and all that was embodied therein was perfected and fulfilled, while the seeds of that which was to follow had been laid in the Egyptian civilization. The people of this great nation, however, retained their original temperament and singular characteristics and were therefore not of themselves capable of formulating and undertaking a new mission. Hence it came about that the control and government of the succeeding community passed into other hands. The source out of which the fresh movement evolved was fundamentally Egyptian, but the mission itself was destined to assume a different character.

Here we note something akin to a change of tendency in the whole purport of man’s evolution, and in order that we may understand the circumstances, it is necessary that we immerse ourselves deeply in the study of all that pertained to the growth and development of the Egyptian mission. When Moses had acquired all the knowledge and information possible concerning this matter, he pondered deeply and the souls of his people were stirred. It was, however, not his task to carry on the ancient Egyptian mission; he must evolve therefrom some entirely new plan which he might instil into the course of human evolution. It is because his concept was so mighty, so comprehensive and so penetrating in its nature, that the personality of Moses exerted so powerful an Influence upon the whole history of mankind. The way in which the Moses Mission was evolved out of the past evolution of the Egyptian people is even in our day of the greatest interest, while its example and study yet bear abundant fruit. That knowledge and understanding which came to Moses from the Egyptians, and which was enhanced through his contact with the lofty and eternal course of spiritual development has ever reached outward, until it has now become active in our soul-life.

Hence, the impression we have gained of Moses is that of a personality not directly dependent upon any particular period, or upon any special mission, for that wisdom which was his to impart to humanity. We regard him as one whose soul must have been stirred by those eternally surging waves of Divine influence, that ever find new channels through which to reach deep down into the evolution of mankind, so that man may be productive and bring forth goodly fruits. It is as if the ever-lasting germ of wisdom implanted in the soul of Moses, found its fitting soil, and ripened, in the light of that knowledge which came to him from the Egyptian civilization.

The Bible account of the finding of Moses enclosed in an Ark, shortly after his birth (Ex. ii. 5), is a symbolical description according to the ancient mode, from which we are to understand that in Moses we are concerned with a soul that drew upon eternal sources for the most lofty of those concepts which it proffered to humanity. Anyone who understands the singular form in which such religious narratives are developed, knows that this particular style is always indicative of some matter of deep significance. During former lectures of this series, we have learnt that when man desires to raise his capacity of apprehension to the higher level of the spiritual spheres he must pass through certain stages of soul development, during which he completely shuts himself off from the external world, and also from that ever wakeful call emanating from the lowest forces of the soul.

Let us suppose that we wished to express figuratively, that at birth some personality entering upon earth life came upon the world endowed with certain Divine gifts which would later raise him to great heights in his relation to mankind. We might well indicate this concept by developing a narrative telling us that it was essential that this being should, shortly after birth, pass through some material experience of such nature as to cause all his sense perceptions and powers of external apprehension to be for a time entirely shut off from the physical world.¹ Viewed in this light the Bible story concerning the discovery of Moses becomes quite intelligible.

We read that the daughter of the Egyptian King Pharaoh [sent her maid to the river to fetch the Ark, in which was the child] and that she herself named him Moses—‘Because,’ she said, ‘I drew him out of the water.’ (Ex. ii, 10.) Those who are aware of the true meaning of the name ‘Moses’, know that it signifies this act, as is indicated in the Bible. From this graphic narrative we are to understand that the daughter of Pharaoh, who is here symbolical of Egyptian culture, guided the influx of external life into a soul touched with the attributes of eternity. At the same time we find intimated in a wonderful manner that the imperishable message which Moses was destined to bring to humanity was as one might say, enfolded and lay within an outer shell encompassed and enveloped by the old Egyptian culture and mission.

Next follow descriptions of external events which occurred during the life-development of Moses; and we realize once again from the form in which they are presented, that they have reference to actual outer happenings. All that we read concerning the vicissitudes of Moses, especially where mention is made of his grief and distress over the bondage of his people in Egypt, may be regarded as an actual account of mundane events. As the story continues, it merges almost imperceptibly into a graphic portrayal of his inner soul-life and soul-experiences. This occurs at that place where it is stated that he fled away and was finally guided to a priest of Midian whose name was Jethro or Ruel. (Ex. ii, 15 to 20.)

Anyone having the knowledge and discernment necessary in order to discover the existence of a story of this nature underlying what, at first sight, would appear to be an ordinary spiritual narrative, would at once realize from the very names alone that the account changes its whole character at this point and passes over to a description of soul-events. We do not mean to suggest that Moses did not actually set out upon a journey to some temple sanctuary or abode of priestly learning; but rather that the whole narrative has been most ingeniously developed and told in such manner that external happenings are deliberately intermingled with the soul-experiences of the great patriarch. Thus do we find that all outer life-experiences mentioned at this point are suggestive of the trials and tribulations against which Moses struggled in order to attain to a more exalted soul-state.

What, then, is the actual significance of Jethro? From the Bible we learn that he was one of those mysterious individualities whom we meet again and again when we study the evolution and development of the human race. Beings who stand supreme in having won their way through toil and effort to that lofty standard of knowledge and discernment which can only be acquired, slowly and gradually, through veritable experience of the soul’s inner conflicts. It is in this wise alone that man may gain true understanding of those grand spiritual heights where lie the paths ever traversed by such exalted ones. Moses became, to a certain extent, a disciple of Jethro, and through this association his mission was destined to receive a direct impulse. Now, Jethro was one of those incomprehensible beings who withhold their innermost nature from the apprehension of mankind, though acting on occasion as teachers and leaders of men. In these days there is much doubt and incredulity regarding the reality of such mystic personalities, but that they have indeed existed becomes evident to every earnest student of the historical development of humanity.

The account of the experiences of Moses while a disciple of this great wise priest, opens with a description of his meeting with Jethro’s seven daughters [in the land of Midian. Ex. ii, 15, 16] near-by to a well (a symbol betokening:—source of wisdom). Anyone who would comprehend the deeper significance underlying a graphic narrative of this nature must above all remember that mystical descriptions of every period have symbolically portrayed all such knowledge and power as the soul itself may display in the form of female figures—even down to Goethe, who in the closing words of Faust, alludes to the ‘eternal feminine’. Thus in the seven daughters of Jethro, we recognize the seven human soul-forces, over which that priestly character ever exercised control.²

We must bear in mind that in those ancient times when man’s consciousness was still quickened by the old clairvoyance, other views prevailed regarding the nature of the human soul and its various powers. The only way in which we can form any conception of this primordial consciousness is by starting with our current ideas as a basis. We speak in these days of man’s soul and its powers of thinking, feeling and willing, as if these forces were within us, contained, as one might say, in the very soul itself; and this concept is essentially correct, as viewed from the stand-point of intellectual consciousness. Primeval man, however, under the influence of his gift for clairvoyant vision, regarded the soul and its workings from a different aspect. He was not aware of any centralized system in this connection and did not look upon his powers of thought, feeling and will, as forces whose mid-point of activity is situated in the Ego and which determine the oneness and individuality of the soul, but regarded himself as wholly subservient to the Macrocosm and its several forces; while each separate source of energy within his soul seemed linked with specific and divine spiritual beings. This concept may be compared to one in which we might conceive our thought activities as prompted and maintained by some spiritual soul-power other than that which stimulates and influences the faculties of feeling and will. We would thus picture separate currents of spiritual energy as flowing inward from the Macrocosm, and activating our powers of thought, feeling and willing. Although in these days we form no such conception, it was thus that primeval man regarded his soul, not as a centralized unit in itself, but rather as a theatre in which the divine spiritual powers of the cosmos might unceasingly play their several parts. In connection with Moses, reference is made to seven such forces, which are conceived as ever active upon the stage of soul-life.

We have only to turn to Plato in order to realize that man's outlook upon the evolution of human consciousness changed and became in general ever more and more abstract and intellectual. Plato conceived ‘Ideas’ to be living entities, leading an existence such as in our time could only be thought of in connection with matter; while each separate soul-force is pictured as possessing an attribute which plays its part in the theatre of the soul’s totality. Gradually the conceptions formed regarding the capacity of the soul became increasingly abstract while the Unity of the Ego assumed more and more its rightful place in man’s concepts.

Strange as it may appear, in the medieval conception of the seven liberal arts,³ we can still recognize in abstract form characteristics typical of the symbolic representation of the seven active spiritual forces of soul-life in the seven daughters of the Midianite priest, Jethro. The manner in which the seven liberal arts were evolved and brought to light was as a last dim echo (touched with a modern trend of thought) of that consciousness which recognized that seven distinct faculties persist, and are ever active in the scenes staged in the theatre of man’s soul.

When we consider the above concepts, we begin to realize that while, from the spiritual standpoint, Moses was confronted with the collective aspect of these seven human soul-forces, nevertheless, his chief mission was to implant one particular soul-influence in the form of an impulse deeply and fully in the course of human evolution. This it was possible for him to do, because it lay in the blood and in the temperament of his people to manifest an especial interest in that outstanding soul-power, the activities of which have been felt right on down to our own time, and which it was his task to instil. We refer to that dominant soul-energy which unites all those forces, previously regarded as separate and detached, in one centralized and homogeneous bond of inner soul-life—the life of the true self—the Ego. We are next told that one of the daughters of Jethro married Moses; this means that within his soul one of these forces became especially active, so much so indeed, that owing to its influence it became for a long period a dominating power in human evolution, reducing all other soul-forces to a unified Soul-Ego.

Statements such as the above must be made with the greatest reserve, for in our present age mankind has no adequate faculty, or organ, wherewith he may realize that many Biblical descriptions which apparently represent external happenings are presented solely for the purpose of drawing attention to the fact that at the time at which the events portrayed took place, a particular soul was undergoing some experience of inner development; in other words, was especially concerned with, and attracted to, its individual mission. It is also apparent that one special attribute which the old Egyptians did not possess, namely, that inspiration which Moses drew from the human Ego-force at the mid-point of man’s soul-powers was for him the criterion [to which he referred his judgment].

We can therefore with reason assert that the true mission of the ancient Egyptian nation was to found a culture based upon the practise and methods of primeval clairvoyance. All that is best of those things which have been handed down to us from the Egyptian civilization, has sprung from the singular nature of those peculiar psychic powers, once possessed by the Egyptian priests and the leaders of the people. But the time came when with regard to the old Egyptian mission, one might say, that the cosmic clock had run down, and the call must go forth to mankind to unfold and develop those soul-forces which it was ordained should, for a long period, supersede that ancient passive clairvoyant condition in the future evolution of humanity.

Ego-consciousness, intellectuality, rationalism, reason and understanding, with their spheres of action in the external perceptual world were destined to replace the old clairvoyant consciousness in the human race yet to come. I have already stated how, in the future of mankind, the clairvoyant power, and the intellectual consciousness, will be found united. Even now, humanity is advancing toward a time when these two conscious states will be universally interwoven and co-active throughout the human race.

The most important element in human culture, regarded from our modern stand-point, received its first impulse through Moses; hence, that sense of persistency in connection with the Moses-impulse which still exists in our soul-life and power. To Moses was granted a certain capacity for intellectual thought and action, controlled by reason and understanding; and this ability [and his wisdom] were instilled into him in a singular and unusual manner; because all those concepts and ideas which came to him and were destined to manifest and bear fruit in some particular way at a later period, must first be implanted in a fashion conforming with the peculiar methods in vogue in those ancient times. Here we come upon a remarkable fact, namely, that later generations of mankind were directly indebted to Moses for their power of expanding and developing their understanding and intellect through the medium of their Ego-consciousness; so that they might reason and ponder upon the world, and gain enlightenment through inner intellectual contemplation while yet fully awake.

The manner in which a consciousness of intellectuality came to Moses must have been through flashes of intellectual awareness, similar in nature to the old clairvoyant manifestations. He was indeed the recipient of that first initial impulse toward the new order of reasoned judgment and understanding, while at the same time he possessed the old clairvoyant power, being in fact, under the influence of the last of its promptings. All that knowledge and enlightenment which was acquired by later generations independently of clairvoyance was accessible to Moses through its aid. His understanding, his discernment and intuition in the sphere of pure reason came to him when his soul passed into that same clairvoyant condition which he had experienced when under the influence of the old Midianite priest. We have the incident of the burning bush, which glowed with fire of such nature that it was not consumed. In this case, the spirit of the cosmos manifested before Moses in an entirely new manner, which was beyond the clairvoyant knowledge of the Egyptians to explain.

Everyone who is acquainted with the essential facts knows that, during the course of development, man’s soul reaches a point when the aspect of external objects gradually undergoes a change, so that they appear interwoven with that mysterious background of archetypes from which they emanate. The spectacle of the ‘burning bush’, so magnificently portrayed in the Bible, is recognized by all who are advanced in spiritual discernment as an instance of man’s apprehension of the Spirit-World.

We now realize that the enlightenment which Moses received in clairvoyant form must have been of the nature of a new consciousness proceeding from the great spirit of the cosmos, that spirit which is ever active and weaves throughout the whole material world. Ancient peoples believed in a plurality of cosmic forces, these they conceived as operating in man’s soul in such manner that the soul’s power did not represent a unit, for the forces were manifold in nature, while the soul was regarded merely as the scene of their active expression. It was for Moses to recognize a cosmic spirit of a very different order—one that did not manifest as a soul-power owing its origin to divers spirit influences which, although exhibiting a certain similitude, find ultimate expression in varied form. That spirit of the cosmos, which it was ordained that Moses should apprehend, was of wholly other character, for its revelation can alone take place in the innermost and holiest mid-point of soul-life, the Ego. There works the spirit of the universe—in the place where man’s soul is conscious of its very centre.

When the human soul feels that the Ego is linked with the weaving and the life of the spirit, in the same way as the people of old realized that their being was truly related to the cosmic forces, then can it apprehend those things which were first revealed to Moses through his clairvoyant powers. And these revelations must be regarded as forming the cosmic basis from which came the great impulse he gave to mankind. That primal impulse enabling humanity through its reasoning faculties and understanding alone [unaided by the old clairvoyance], to associate and compare physical phenomena, and to recognize in them factors underlying all continuity in the material world.

In these days, if we consider the centre of our soul-life, it appears to be of extremely poor content, in spite of the fact that this content represents our most intense life experiences. Certain people, especially those of a highly gifted and talented character, as for instance, Jean Paul, have felt, sometime during the course of earthly existence, that they were actually confronted with their true centre of being. Jean Paul, in his autobiography, tells this story:—‘Never shall I forget an inner vision which I once experienced and which I have not as yet described to anyone. In this vision I was present at the birth of my true conscious self, and I clearly recollect both the time and the place of this occurrence. It was one morning when I was a very young child; I was standing in the doorway of our house, and as I looked toward the left, in the direction of the wood-shed, there suddenly came to me an inner vision flashed down as lightning from Heaven, of the words:—“I AM AN I” (Ich bin ein Ich)—and these words remained for a space shining brightly. In that moment, and in that place, my Ego had looked upon itself for the first time, and the gaze would endure forever. Illusion due to defect of memory is hardly conceivable in this case, since no outside incidents on topics could mingle extraneous matter with an event which could only take place in the secret and most holy seclusion of man’s innermost being, and the very novelty of which caused minor details to be deeply impressed upon my memory.’

This ‘secret and most holy seclusion’ appears to be the most intense and powerful condition of our soul-life, but mankind cannot be so aware of this particular soul-state as of many another, for it is lacking in [conscious] plentitude. When man withdraws himself to this central point, then does he indeed realize that through those wondrous words—‘I AM’—so earnest and so forceful, but withal so meagre in actual word content, there ever resounds the dominant tone of his innermost soul-being.

That spirit from the cosmos, which Moses clearly apprehended as an homogeneous unity, is unceasingly active in that abode of ‘secret and most holy seclusion’. No wonder, when this cosmic essence was first revealed to Moses that he cried out:—‘If I am appointed to the task of standing before the people in order to inaugurate a new civilization based upon the consciousness of self—who will believe me?—In whose name shall I proclaim my mission?’ And the answer came:—‘Thou shalt say “I AM THAT I AM.”’ This profound asseveration signifies that the name of the Divinity Who reveals Himself in the ‘secret and most holy seclusion’ of man’s nature, cannot be otherwise proclaimed than with words which designate the consciousness of self-being. In the phenomenon of the burning bush, Moses discerned the Jahveh, or Jehovah-nature, and we can well understand that from the moment when the name—Jahveh—broke in upon his consciousness as ‘I AM’, there came a new current, a new element into the course of human evolution, and which was destined from that time on to supplant the old Egyptian civilization. The ancient culture had merely served to develop the soul of Moses, in order that he might be in a position to truly appreciate and to cope with those most exalted personalities and difficult situations which it would be his lot to encounter during the course of his life experiences.

We next come to the conference between Moses and Pharaoh. It is easy to see that when these two came together, they could not understand one another. The account is intended to convey the idea that all those things regarding which Moses spoke proceeded from an entirely changed order of human consciousness, and must, therefore, have been quite unintelligible to Pharaoh, in whom the old clairvoyant Egyptian culture alone continued active. That such was the case, is evident from the way in which the records are expressed—for Moses spoke a new language. He clothed his speech in words which emanated from the Ego-consciousness of the human soul, and were, therefore, incomprehensible to Pharaoh, who could only follow the old train of thought.

Up to that cosmic hour, the Egyptians had had a mission to fulfil, based upon the powers of a by-gone clairvoyant conscious state—but the time allotted to that mission had passed. Henceforth, the race, if it should continue to live on, would still remain endowed with the same temperament and national characteristics which it had heretofore possessed. It had found no means whereby it might raise itself and cross the sheer boundary which separated the old epoch from the new. But at this very time it was ordained that the Hebrew people would arise, and that Moses should point out a way. In remembrance of the events connected with the ‘passing over’ by Moses and his people from that period which was ended to that which was to come, there has ever since been celebrated The Feast of the Passover, and this festival should constantly remind us that it was Moses who was blessed with the understanding and the wisdom that made possible the transition from the old order of consciousness to the new. The Egyptians could not span this gulf, and while as the nation tarried, the waves of time swept onward. It is in the manner outlined above, that we must regard the relation of Moses to the Egyptians, and to his people.

The Hebrew race was by nature thoroughly adapted to receive that great enlightenment which it was the Mission of Moses to impart. What was its actual character? It was ordained that the old clairvoyant state should give place to an intellectual reasoning consciousness. It has been pointed out in previous lectures that clairvoyant consciousness is in no way connected with our external corporeal nature, and that it unfolds freely just at those times when man, through his soul training, has released himself from his external bodily instrument in order that he may be active and untrammelled in his soul-life. The intellectual consciousness is associated with the brain and the blood, and its means of expression lies in the human organism.

The continued spiritual development of that conscious state which had previously hovered, as it were, over the physical structure had, up to the time of Moses, been brought about solely through the relation existing between master and pupil; but it must now accommodate itself to a new condition in which it would be directly connected with, and confined to, the physical organism, and to the blood which would flow in the veins of the people from generation to generation. It was for this reason that the enlightenment which Moses was destined to give to humanity, so as to bring about an impulse toward an intellectual culture, could only be instilled into a nation in which the blood of the race would continue to flow vigorously throughout future generations, and therefore of such nature was the instrument chosen to receive the basal principles of the new cognitive faculty.

The new reasoning consciousness, the seeds of which were implanted by Moses, was not destined to live on merely in the spirit, for it had been ordained that the people thus chosen should be taken away from the Egyptian nation, in the midst of which they had been made ready, and that henceforth isolated and as a separate race they must develop through centuries to come those external methods and means which would in future form the basis of an intellectual culture, that should continue on throughout all coming ages.

We thus realize that the world’s history is full of significance and purport, and that the spiritual element is closely related to all external physical agents. It is clear that the author of the Bible narrative is at great pains to present the account of the transition of the ancient Egyptian culture to that of Moses in its true light and meaning as an episode in the history of the world. We have, for instance, the story of the passing of the Children of Israel through the Red Sea. Concealed beneath this narrative lies a wonderful truth relative to the evolution of mankind, but which is only to be understood by those who clearly comprehend the whole nature of this incident.

In connection with the Egyptians, we find proof of that link which necessarily exists between the soul-powers and that which is termed the clairvoyant faculty. We obtain the clearest insight into this matter when we take the animal organism as our starting-point, but I am sure you will not assume that by so doing, I would suggest that man’s nature resembles that of the animal kingdom. We must first imagine that the whole outlook and soul-life of the brute creation is dreamy and torpid, compared with the intellectual soul-state of man. Now, although primeval human clairvoyance most certainly cannot be directly compared with the soul-life of animals, from which it differs radically, nevertheless, we can clearly trace a definite relation between the instinctive existence and soul-life of the brute creation and that of the ancient soul-life of man. Although often exaggerated, there is a certain amount of truth underlying those stories which tell of animals leaving districts subject to earthquakes and volcanic disturbances, days before an eruption takes place. It has certainly happened, in some cases, that while human beings who regard and apprehend all things through the medium of their intellect have remained unmoved, the animals in the neighbourhood have been aroused. Anyone who has a knowledge of Spiritual Science knows that brute nature is so closely interwoven with all life in its immediate environment, that we can, in a sense, assert that animals possess a measure of instinctive understanding, which through its rudimentary powers controls and regulates their existence. This faculty is no longer found in man, because he has developed a higher intellectual quality, through which he is able to form reasoned concepts and ideas concerning all things which come within his cognizance; but this very logical capacity has, in effect, torn asunder that close tie with Nature herself, which he once enjoyed.

We must picture that in primeval times man was the possessor of a similar instinctive cognition to that above mentioned, in connection with the old clairvoyant state and also in conjunction with his relation to the external phenomena of Nature—a kind of intuition—whereby the ancients were enabled to say:—‘Such and such events are about to occur, hence we must take certain steps to prepare ourselves in advance.’ Just in the same way as some people, who are suitably constituted, raise themselves through striving of soul to a higher power of discernment and attain to an order of apprehension concerning matters connected with Nature for which no cause or reason can be assigned.

He who uses the forces of his soul and through its attributes and its virtues wins power to utter statements which are beyond the scope of his intellectual consciousness, feels uncomfortable when people come to him and say:—‘Why is that so? Give us proof of your assertions.’ Such persons never realize that knowledge of this nature comes by quite a different path from that which is born of logical reasoning. It is a striking and pertinent fact that Goethe, when he looked out of a window could often predict, hours in advance, what kind of weather was in store. If we conceive faculties of this nature as existing among the ancients and manifesting in such a way that through direct contact with the Spirit-World, the people of old were enabled to be closely associated with creation and the Phenomena of Nature (but in a manner entirely different from that which is the case to-day), then, we can realize and picture at least one fundamental feature of the old clairvoyance relative to the practical conduct of life. In olden times mankind did not possess meteorological observatories, there were no weather-forecasts published in newspapers or in other ways, as there are to-day; but the ancients were endowed with a sense of perception which clearly foretold what would occur, and they governed their actions in accordance with the impressions received.

This was especially the case with the old Egyptians, among whom the faculty of sense-perception was developed to a very high degree. They had no knowledge of our modern science or of our analytical methods, but nevertheless they knew how to comport themselves so as to be in living harmony with the whole surrounding world. But because the cosmic hour had struck for the Egyptian culture, this faculty, once so prominent, fell into decadence, and the Egyptian people became ever less and less capable of understanding and dealing with the facts and realities of Nature, and could no longer foretell from the grouping and interaction of external elements and factors, what should be their attitude and mode of conduct. But humanity was now destined to learn how to investigate and to study the arrangement and interrelations of these external elements, and it was Moses who would impart the impulse, but the impulse that he gave came even then from his old clairvoyant consciousness.

While Moses and his people stood upon the shore of the Red Sea, he realized, through an understanding somewhat similar to our own, but which still unfolded clairvoyantly, that exceptional natural circumstances, namely, an unusual combination of an East Wind and ebbtide together with a channel-like passage, made it possible at the right moment, for him to lead the Israelites across shallow waters. This historical fact has been graphically portrayed in order that we may realize that Moses was indeed the founder of a new and universal mode of intellectual apprehension that is still active in our day, and through which mankind will once more learn to bring the practical affairs of life into harmony with the existing order of Nature, even as was done by that great patriarch.

The Egyptians were a nation whose hour was spent; they could no longer foretell what would come to pass. The power of the old instinctive faculties which were theirs in by-gone times had waned, and they found themselves once more in a position as in the past when a decision must be made. In by-gone times they would have cried out:—‘It is too late! We cannot now make the passage.’ But that innate gift of discernment which they had so long enjoyed had all but vanished, and they knew not how to live in the new intellectual conscious state. Therefore they stood before the Red Sea helpless and bewildered, the old clairvoyant consciousness could no longer be their guide [they followed] and disaster overtook them. Here we find the new Moses-element in direct contrast with the old, and we see that the ancient clairvoyant faculty had so far declined that it could no longer be relied upon; and because it was unsuited to the new age it was the forerunner of calamity.

When we look beneath the surface of such apparently external graphic narratives as the above, and come upon the matter which the narrator really has in mind, we find that the stories oft-times characterize great turning-points in the evolution of mankind; and we realize that it is no light task to deduce from the peculiar descriptions found in the ancient writings, the true significance of the various personalities mentioned, such for instance, as Moses in the circumstances we have just quoted.

It is clear from what follows later in the account that at that time when it had to be decided whether Moses should, or should not, lead his people to Palestine, he still relied entirely upon the old clairvoyance, and that in his case, his intellectual enlightenment was fundamentally dependent upon this faculty. It was because the blood that flowed in the veins of the Jewish people made them by nature especially suitable to the task of laying the foundation of the impending movement toward intellectuality, that it was ordained that they should be led forth and guided to the Promised Land. The knowledge and wisdom which Moses acquired through his clairvoyant powers sufficed to impart the necessary impulse—but could not be of itself of the new culture; for this new cultural faculty was destined to manifest in ways which would be the antithesis of the old order of clairvoyant consciousness.

From the Bible account it is evident that Moses felt that his call was merely to lead his people to a certain place; he was not to take them into the Promised Land; the last stage of the journey must be left to those who were destined to embrace the new order of intellectual development.

Although Moses was the prophet of the Lord, who manifests in our very Ego-being, we are nevertheless given to understand that it was only in virtue of his clairvoyant faculty that he could become conscious of the Mighty Word of the Great Spirit of the cosmos. When at last he was left to himself with the task of succouring his people, he fled to his tent in order that through his clairvoyant powers he might once more be in the actual presence of his God. Then it was that a Voice said:—‘Because thou canst not carry out all that is betokened by those thoughts which come to thee with visions, henceforth must another be the leader of thy people.’ The words of this decree shed a radiance around the great patriarch, for they implied that Moses with his clairvoyant faculty, was a prophet the like of whom would no more be seen in Israel. We are to understand that Moses was the last among the ancients to be endowed with the old order of psychic discernment. Henceforth would a form of intellection wholly independent of this gift spread its influence among all fitting peoples, and man’s actions and cognition be based on power to reason and tradition alone. Thus might the Ego, the verity of which had already become recognized by those who had understanding of the fundamental factors of the new culture, be made ready that it might absorb a new principle.

It was through the Mission of Moses that mankind was first led to realize that the most positive feeling which man can experience of the absolute reality of the all-pervading cosmic Spirit, that Divine Principle which is ever active and interwoven throughout the whole earth, is centred in the ‘I AM’—the very mid-point of the human soul. But in order that these two simple words may be fraught with the uttermost import, the ‘I AM’ must first store within itself full measure of a content that shall once again embrace the world. To compass this end necessitated yet another mission, which mission is expressed in those deeply significant words of St. Paul:—‘Yet not I, but Christ liveth in Me’ (Gal. ii, 20). Now, Moses had brought humanity up to the point of establishing a true culture of man’s Ego. This new-born intellection was destined to live on throughout the ages yet to be, a gift from above, a form of civilization, a ‘receptacle’, so to speak, for the coming content. It was essential that the centre of our being should first unfold in the bosoms of the ancient Hebrew people. Henceforth, would this divine ‘receptacle’ be filled with all that springs from a true understanding of The Mystery of Golgotha, and the events which took place in Palestine. Thus would the Ego receive its new content, which itself would be a creation of the Spirit-World. We can most easily recognize all that came of that fresh in-pouring, and that owed its origin to the preparation and development of the Hebrew people, when we refer to the book of Job. We cannot, however, rightly understand the wonderful tragedy therein portrayed, unless we take into account the peculiar characteristics of the Jewish race.

We are told that Job, albeit he was a righteous man who believed in his God was, nevertheless, convinced that the Almighty was actually the true source of all his afflictions. He experienced disaster after disaster to his property, his family, and his own person. So that the Lord appeared to manifest in such a manner that Job might well have doubted whether indeed the Great Spirit of the cosmos was really active in man’s Ego. Matters went to such a length that Job’s wife could not understand why her husband, in spite of all that had befallen him, should continue to trust in the Almighty. She therefore spoke to him in words of paramount import, thus:—‘[Dost thou still retain thine integrity?) curse God, and die.’ (Job ii, 9.) What is the underlying meaning of this significant allegorical tragedy, and of the words:—‘Curse God, and die’? It is here implied that,—If the God Whom you regard as being the very source of your existence visits you with sorrow and adversity, you may turn from Him; but of a verity death will be the lot of the one who would do this thing, for he who turns away from his God, places himself without the pale of the living course of evolution. The friends of Job could not believe that he had committed no transgression, for surely in the case of a righteous person should equity prevail. Even the narrator himself cannot make clear to us the justness of the circumstances, for he can only say that Job, who was thus stricken with misery and distress, nevertheless received compensation in the physical world for all that he had lost and suffered.

Throughout this deeply significant allegory as depicted in the book of Job there is, as it were, an echo of the Moses-consciousness; and in the story it is made clear that the Spirit brings to us enlightenment and ever manifests in man’s innermost being. But during the course of earthly existence, the Ego must live in contact with physical things. Hence it is that there are moments of transgression in which man may weaken, and lose his feeling of unity with the vital source of life. From the Christ-Impulse, humanity has learnt that compensation for suffering and affliction is not to be sought in the physical world alone. We now know that in every case when man is overcome by bodily distress—in sorrow and in pain—then, if he but remain steadfast, he may indeed triumph over that which is material. For his Ego is not merely illumined by the ultimate source of all that is spread throughout space and time, but is of a verity so conditioned that it may yet absorb the mighty power of the eternal.

We find the same uplifting thoughts underlying St. Paul’s words:—‘Yet not I, but Christ liveth in me’ (Gal. ii, 20). Moses had brought humanity so far that it could realize that all things that live and weave throughout the cosmos, manifest in deepest and most characteristic form in the Ego. Man may comprehend the world, if it be pictured as a simple unit proceeding from some great universal Ego centre. If we would indeed receive the eternal spirit within our being, then must we not regard temporal things; nor take heed only of the Jehovah-Unit hidden and beyond all that is of space and time; but look also to that spontaneous and glorious benefaction—The Christ-Source—which underlies and is concentric with all unity.

Thus do we recognize in Moses the personality of one who paved the way for Christianity; and we have learnt in what manner he instilled into humanity a consciousness of self, a consciousness which throughout the development of all future generations would be as a store-house to be filled with the substance of eternity; which means that it was yet to become a fitting receptacle replete with the essence of the Christ-Being. It is in this way that we picture the patriarch Moses in his relation to the progress and evolution of mankind. History ever reveals its deepest truths when subject to thought and reflection of the above nature.

In a previous lecture devoted to Buddha, we drew attention to the fact that from time to time some outstanding personality arises, through whose agency the eternal fount of wisdom springs once more into life, thus causing humanity to advance yet another step in its growth and development; and when we ponder upon the circumstances connected with this or that great figure, there comes to us a sense of his true relation to the collective evolution of mankind.

When we regard the development of the human race from this stand-point, we find that we are involved in its progress in a vital sense, and it is at once apparent that the Spirits of the cosmos have some fixed and definite purpose associated with our existence, the object of which becomes more and more discernible as life proceeds. It is through the earnest consideration of the example and works of lofty spiritual individualities, together with profound meditation concerning outstanding events in the world’s evolution and the history of mankind, that we may gain that sense of power, confidence of soul and unswerving hope, through which alone we may take our proper place in the totality of human evolution. If we regard the history of the world in this manner, we feel anew the beauty of Goethe’s words, and we realize that the greatest benefit which can accrue to us through the study of universal history is the awakening of our enthusiasm. But it must be an enthusiasm which is not mere blind admiration and wonder, for it should prompt us to implant in our souls the seeds which are borne to us from the past, so that they may bring forth goodly fruits in the time yet to come.

The words of the great poet live again, in somewhat modified form, when, through the contemplation of those grand outstanding personalities and events of olden times we realize this glorious truth:—

‘The age is as a field in flower,
Where wondrous growth and life proceed;
Fresh buds unfold with every hour—
Lo! all is fruit and all is seed.’4

Notes for this lecture:

1. The underlying suggestion here involved is, that the fact that it is necessary that the perceptual faculties be held in abeyance for the time being, indicates that this particular personality, already possessed other faculties of a spiritual order, which being thus freed would become operative. [Ed.]

2. The seven human soul-forces to which reference is here made, are those cosmic-influences which act through the soul in connection with the seven principles of man’s organism. These ‘seven principles’ are as follows:—
(1) The Physical body. (2) The Etheric or Life Body. (3) ‘The Astral Body. (4) The Ego or Body of Consciousness, which sets about transforming the first three by acting upon the psychic principles. Within the Ego is:
(5) Atma. Spirit-man as transmuted Physical Body.
(6) Buddi. Life-spirit as transmuted Etheric or Life Body.
(7) Manas. Spirit-self as transmuted Astral Body.
The latter, Manas, is partly developed; but of Atma and Buddi there is merely a seed.
Vide, Investigations in Occultism by Rudolf Steiner. Published by G. P. Putnam’s Sons, London and New York. [Ed.]

3. In the Middle Ages, the Liberal Arts (artes liberales) were considered to be seven in number, namely, music, grammar, rhetoric,logic, arithmetic, geometry and astronomy. Plato and Aristotle, distinguished between the practical arts, and the so-called liberal arts, which latter were concerned with progress of an ethical or literary character. [Ed.]
4. Die Zeit, sie ist eine blühende Flur,
Ein grosses Lebendiges ist der Menschheit Werdegang,
Und alles ist Frucht und alles ist Same!

It is a grievous time in which we live, a time more of effective actions full of courage and sacrifices, on one side, a time of severe ordeals for the human souls, on the other side. To stimulate some sensations just in view of our destiny-burdened time may be my task at the end of these considerations. Since we are allowed to be together in such a time, we want to let culminate our sensations at the end of our considerations according to this time. I may start from something that can spread light just about various matters which speak significantly to our souls in this time.

Since we started considering the world spiritual-scientifically, we call the four members of our human nature: physical body, etheric body, astral body, and ego. We know that the ego or rather that in the human being which we name ego by which we express the ego which is the youngest, but is also for us the most significant member of the human being. If the human being only consisted of physical body, etheric body and astral body as the result of the Saturn, Sun and Moon evolutions, he would not be a human being. The human being is a human being because he received his ego from the spirits of the higher hierarchies during the earth evolution. He develops this ego in the course of his successive incarnations in different human communities, through peoples and periods, until the earth arrives at the goal of its development and the human being also arrives at his goal developing his ego. However, we also know that there are higher spiritual beings—we use for them the word “higher,”—who belong to the higher hierarchies which stand as it were above the human being. We speak of the hierarchy of the angels or angeloi, of the hierarchy of the archangels or archangeloi, the archai or spirits of the age and so on, upward rising. We call them with these names, we could use other names just as well, but the names are introduced in the West.

How have we to imagine, actually, these spiritual beings of the higher hierarchies in relation to the human being here on earth? We go out from the surroundings of the human being. We know, it is the mineral realm, the plant realm, the animal realm, and the human being has to consider the human realm as the highest after all he can observe. So that we can say: if we take the visible realms on earth, we have the realms of the minerals, the plants, the animals and that of the human beings. Above these realms, as it were, as a continuation upwards, the realms of the angeloi, the archangeloi, the archai et cetera appear. We can simply imagine that the realms are not closed with the human realm, but also extend farther upwards, only that the higher realms cannot be seen with the outer senses.

It could seem remarkable if we go upwards from the realms of nature to the realm of human beings that above the human realm invisibility begins at once. However, this will be remarkable only as long as one does not think that the animals do not see the human being in such a way as a human being sees the other. That is completely clear to somebody who is able to transport himself into the animal view. If the animals could speak, they would only speak of visible realms, of the mineral realm, the plant realm, and the animal realm. They would consider themselves as the highest visible realm. The fact that the animals see the human being like a human being sees the other is only a prejudice.

We are human beings of a supersensible, ghostly existence to the animals; and if the animals had only such a perception as we have it, they would not see the human beings, but they would be as invisible for them as the realm of angels for the human beings. Only because they have a certain kind of dreamy clairvoyance, the animals see the human being as a ghost, as a supersensible being. The human being can have no idea directly of the image which an animal has of him. In return, the animals see something also downwards, or properly speaking, perceive something downwards that the human being does not perceive any more. Since the animals perceive not only like the human being perceives the mineral world, but still perceive—the lower animals most intensely—something else. If an animal, for instance, a snail creeps on the ground, and then it perceives the whole peculiarity of the ground. This would disturb the human being perpetually if he, while he goes on the surface of the earth, perceived this in the same way as a snail or a tortoise. With the higher animals which have warm blood it is somewhat different, but just the lower animals really perceive the whole peculiarity of the ground on which they creep. They perceive the whole peculiarity of the air; they perceive everything that is round them in another way as the human being. The animal knows whether it is on a soil which is marshy, or whether it moves on a sandy soil, because it perceives the whole peculiarity of the soil. Namely this is as similar as we hear the things in our surroundings. The whole mineral world is infiltrated with forces which make it shake and which the human being does not perceive. The animal perceives this fine shaking, these forces in such a way that it feels something as sympathetic, something not. If the animal turns back, for example, from one soil type to the other, it is not so that the animal sees it like the human being, but because something is a little bit painful to it, because the fine movements go on reverberating in it, because it feels as if it belongs to it. This is a kind of instinctive hearing like a hearing of that which takes action in the ground or this is like smelling. So that we can say: the animal perceives an elemental realm, and the higher hierarchies begin already with the human being for it.—We are put in the middle in the world which we know as the external sensory world, the external realms of the sensory world, and the world of the higher hierarchies. We call the lower visible hierarchies the realms of nature; we call the invisible ones the higher hierarchies.

We also know that such a being of the higher hierarchies, for example, an angel, once also experienced the level of humanity. This took place, while the earth went through the old Moon evolution. There the human being was not yet a human being; for he had no ego; he was on the preparatory level of humanity only and had the astral body as his highest member. The beings who belong to the hierarchy of the angeloi went through their human level during the old Moon evolution. The spirits to whom we turn as the guarding spirits of the individual human being are these beings of the hierarchy of the angeloi. To each of them, as it were, a human being is assigned. “Spirits of your souls” are those who stand immediately in the hierarchy above the human being who really spread out their protecting wings, symbolically spoken, over the human beings namely over the individual human being.

We come then to the hierarchy of the archangeloi. They also were human beings once. During the old Sun evolution the beings we call archangeloi today were on the human level. They were not so formed as the human beings today, of course not, they were formed quite differently, but they were on their human level in that time. We are not allowed to imagine that during the old Sun evolution the archangeloi looked as the human beings today, but concerning their development they were on their human level. The spirits of personality or spirits of the ages were on their human level during the old Saturn evolution.

Now, we pick out the spirits we call archangeloi. There we have such spirits as archangeloi who went through the human level during the old Sun evolution, ascended to the level of the angels during the Moon evolution, and today they have ascended to the level of the archangeloi. We leave these spiritual beings put before our souls at first, as it were, standing two levels above us; later we will come back to them. Then we have the spiritual beings who were human beings during the old Saturn evolution, today they are spirits of the ages, they are three levels above us. We let them put again. Now we want to look at our relation to these both types of spiritual beings.

When the human being goes through an incarnation, then stand above us the spirits we count to the hierarchy of the angels, then the spirits we count to the hierarchy of the archangeloi, and those we count to the hierarchy of the archai, spirits of the ages or spirits of personality. However, they also develop. Let us pick out the archai, the spirits of personality or spirits of the ages. We go through our incarnation, and then we go through the gate of death, come into a spiritual world after death, go through a certain purely spiritual development between death and a new birth and come to an earth existence by a new birth again. Now we can ask: what does this depend on that we move down to the earth again after a certain number of years? In public talks this question is often put. Then one can already give an answer from certain points of view, but intimately speaking in our branches we can give a more objective answer pointing to reality.

While we live here in the physical body, the spirit of the ages has a certain level of development. He does something that is connected with the development of the human beings on earth, and he experiences a development on his part. If this spirit of the ages has come in the course of a development so far that we all let flow into ourselves that which he has worked through on his part, then we are ripe, as it were, to come down to an earth incarnation. If he has advanced to a certain level and we have developed by the spiritual worlds up to a certain level, we can enter an earth development again. Let us understand well in this regard and refrain from our own development first of all. Let us look at the spirit of the ages developing in a very long period.

I may say the following. If we consider the development of the earthly humankind in such a way that we go back to the foundation of the ancient Rome, about eight hundred years before the Mystery of Golgotha, we find that there a certain spirit of the ages started his development. Another spirit of the ages was leading and steering the destiny of the earth before. This spirit of the ages who took over the leadership of the spiritual earthly development in those days was leading up to the 16th century. A spirit of the ages leads the destiny of the earth for such a period. Since the 16th century, another spirit of the ages is there. We deal with two spirits of the ages. The human being who was, for example, in the third century before the Mystery of Golgotha in any incarnation on the earth experienced that which this spirit of the ages caused for the earth. For the time after his death if this human being has died in the third century or also in the second century, the spirit of the ages can give him nothing at first. He gave him what he could give him. Now the spirit of the ages must go through a number of years again, until he is able to give something new to the human being. This human being comes again down to the earth who was between death and birth in a spiritual world, when the spirit can give him something new.

Now, however, it is arranged that way that the human being comes down several times on average, because the spirit of the ages is not able to give the human being everything that he could give him because of the imperfection of the human beings. That is why the human being comes down repeatedly in the time in which a spirit of the ages develops. But basically it depends on the fact that the spirits of the ages regulate the successive incarnations of the human beings. Now, however, the spirits of the ages regulate this whole course of the human destiny, as it were, by their subordinates. These are the archangels. Such archangels govern in subordinated positions for a much shorter time than the spirits of the ages.

While the spirits of the ages rule as long as I have stated just now, we can assume a spirit of the ages from the foundation of Rome up to the 16th century, the spirits we count to the hierarchy of the archangels rule only for three to four centuries. They alternate in such a way that about six or seven come one after the other, while a spirit of the ages is ruling. So that we have that archangel we call Oriphiel in the time of the Mystery of Golgotha. Then Anael, Zachariel, Raphael, Samael, Gabriel rule successively; and now since 1879 we have the government of that archangel we call Michael. So we have, if we look at the spiritual worlds, the higher government of the spirits of the ages and subordinate to them, the successive governments of archangels. Because the human being cannot take up everything that the spirit of the ages would give him, he does not take it directly from the hands of the spirit of the ages, but from the hands of the less powerful archangel. Keep in mind: our personal guardians belong to the hierarchy of the angeloi. Above them there are the spirits who regulate the interrelations of the human beings. Above them there are the archai or spirits of personality or spirits of the ages.

If I talk in such a way, it always concerns those beings who went through their development properly. But not all the spirits develop regularly. There are spiritual beings who were archai already during the Saturn evolution who lagged behind, however, on the level of the archai at that time, the level of humankind. They have not gone beyond their Saturn level during the earth development. They did not ascend to the level of the regular development. They maintained their human character, are supersensible Saturn beings on one side, however, are on the level of humankind. There are also beings of the hierarchy of the archai who stopped on the human level during the Sun evolution and stand there now in the supersensible world still as human beings. We term these beings that lagged behind the luciferic beings or ahrimanic beings with collective names. We cannot get involved in the difference between luciferic and ahrimanic beings today. These are spirits who lagged behind.

We have now to answer the question: how does the human being conceive, here in his earthly incarnation, the influence of the spirits who have properly progressed, the spirits of the ages, the archai, and the archangeloi who are their servants? These beings are supersensible; the human being cannot get a relationship to them like to the sensory world. Hence, the human being does not know as a rule if he only relies on the sensory world that he has been put in a development which is directed by the archai and archangeloi above him. He does not know it; but these supersensible beings intervene in his whole nature. Also those spiritual beings we call folk-spirits who lead whole peoples are among the archangeloi, the archangels. And in so far as we have the people to which we belong to thank for that which we are, we have to look at that what the nation's being gives us as a gift of the corresponding being of the hierarchy of the archangeloi. It is the inspiration of the archangeloi which comes to us because we are put into a people. Now we only need to think what it means for the human being to be put into a people. In the people's being there flow mental qualities, but also customs; a certain configuration of the being flows into the human being. One cannot imagine at all that somebody would have become that who somebody is in an incarnation because of the gift of the folk-spirit, in reality of the gift of an archangel.

Except that we stand within a people and receive, inspired by an archangel, certain configurations of our whole being, we stand in the development of the whole humankind. There we are exposed to the intuitions into which the spirit of the ages of the hierarchy of the archai leads us. Imagine that we receive something today in our present spiritual culture that goes beyond any national differentiation; what we have because we live from the 19th to the 20th centuries what we would not have had if we had lived during the Roman or Greek times. We have the spirit of the ages to thank for this. You can strictly make a distinction between the gift of the spirit of the ages and the gift of the folk-spirit. If only this were there which is a regular development of the human being, of the angel, of the archangel or that of the spirit of the ages then we would receive, every individual human being, the gift always from our spirit of the ages and from our corresponding folk-spirit and would develop by means of this gift. The human beings on earth would develop side by side. All members of the different peoples would receive the gift of their folk-spirits in such a way, as if five pictures would hang completely differently from each other in a gallery which would show miscellaneous things, but which would not disturb each other in the slightest.

Thus individual human beings would receive the gift of their folk-spirits on earth side by side. They would not disturb each other if their development had proceeded regularly. But there are beings who lagged behind. Among the guiding archangeloi are those who began their development properly on the Sun and have become right archangeloi up to the earth evolution, but also those who stopped on the Sun level who are basically only on the level of human beings. These beings are on the same level as the folk-spirits, and, nevertheless, they lagged behind them, have the qualities of invisible supersensible human beings, not those of archangels. They make the same claims to the world like the archangeloi in a certain way, but they have not reached the level of the archangeloi on earth. Hence, they must work with the same forces as on the Sun. The result is that they do not seize the human beings as the archangels do directing them from above, but penetrate them as invisible human beings. They do not lead the human being from above, but go into the human nature. These spirits, who compete with the really leading folk-spirits, cause that the nations feud with each other, do not live in peace with each other.

The human being would not be tempted at all to identify his personality, his humanness with his nation, but he would look at the person as something that feeds him spiritually. However, he would not stand up as a fighter for his nation, not identify his person with it. The human being would not say, I am of this or that nationality, but: nationality is there, and I have to get my spiritual food indirectly via this nationality into which I have been born. But while the archangel stimulates him to think that way, the other comes who is on the level of humankind, actually, and is basically a luciferic spirit, and leads him into his nationality.

The result is that the archangel-like does not come down as a gift to the human being, but that the human being identifies himself with the nation like with a completely personal affair, and thereby this quarrel of the nationalities comes into being on the earth. That must absolutely be clear to us: because we were not only exposed to the influence of the leading archangel, but also to the influence of the retarded archangel, we identify ourselves with the nationality as we do on earth. That is just the spiritual-scientific feeling that we as human beings are able to rise above the only national to find access to the general humanness. Then we can be national in the most remarkable sense. As well as the one human being may do that or the other may do something different as art, and the former doing his art does not need to be the adversary of the other, one did not need to be the adversary of the other concerning nationality if there were no retarded archangels who cause the identification. One has to presuppose that if one generally speaks about the basis of the human development with reference to the national or other differentiations.

Concerning the spirit of the ages you will still see further details, in which way the luciferic element works into the regular element if we consider the following. A spirit of the ages works for a certain time. Since the 16th century a new spirit of the ages is there. This spirit of the ages has a particular task. He has the task to add the whole materialistic skill and understanding of the world to the former impulses of development. Hence, materialism made so big progress since the 16th century in the world. Therefore, we do not need to look at the materialistic understanding as something more inferior to the former kind of understanding if we identify ourselves not only unilaterally with it. What will somebody who looks at the matters that way say about the government of the different spirits of the ages? He says: we are now controlled by the particular spirit of the ages; before we were controlled by another spirit of the ages. The human beings had other ideas, other impulses then. If the human being now were able to be influenced by the properly developing spirits of the ages, he would say: we must now adapt ourselves to this spirit of the ages, while we penetrate more the laws of the evolution of the world, of the materialistic thinking. Then another spirit of the ages comes after a time; he causes another attitude of mind in the human thinking.

I emphasised it often that we as supporters of spiritual science must say: today we announce spiritual science using particular words, ideas and concepts, but it is not correct that we believe, that what we say today holds good for the whole earth future, but it changes. When two thousand years are over, our knowledge of spiritual science today is announced with other words, just as we talk differently than in the Greek epoch; nothing remains of the kind of our words. We do not rely on anything that externally remains but we know that one spirit of the ages replaces the other and that they all stand equally side by side.

Somebody who is influenced by the retarded spirits of the ages of the Saturn and identifies himself with their influence says: at that time all the other human beings were silly; this was the nursery of humankind. We have advanced so far today; we have found completely valid truth for all future.—One becomes humbler, more modest in the field of spiritual science. Somebody who identifies himself with the spirit of the ages says: Copernicus found the right thing finally; something different was once believed. Now the human beings will say forever: the earth and the planets move in ellipses around the sun. The sun is in its centre.—Spiritual science already knows today that this is a one-sided teaching. It is very good for our materialistic time to imagine the world, but it is wrong. It is not true at all that the sun is in one focus of the ellipse and the earth moves around. It is, actually, a materialistically calculated apparent movement. In truth it is in such a way that the sun moves and the earth and the other planets run after it in a helical movement. Because certain positions originate in this helical movement, the earth stands once here, another time there. That appears as an ellipse. In truth it is another line. The time will come when the external science knows this, too.

One becomes more modest if one knows that truth is announced in a certain way for certain times. We never state as correct supporters of spiritual science: from now on into all future all human beings say, the human being consists of physical body, etheric body, astral body, and ego. But the future speaks quite differently, because everything is developing. The ideas of yesterday are as justified as the ideas of today. We can be controlled not only by a spirit of the ages who leads us to believe that all previous knowledge was a pack of lies and we have advanced so wonderfully far. With reference to the spirit of the ages you see people possessed by the luciferic spirit saying: how wonderfully far we have advanced. How imperfect everything was what one thought and said about the world once. What we have found since the 16-century remains as eternal truth.

The folk-spirit is basically a complicated being on the whole. He is the regular folk-spirit who floats above us and if we only followed him we would follow in such a way that we take up his gifts because we are in his sphere. But he is impaired perpetually in his effectiveness by his luciferic companion who obsesses us and induces us to identify ourselves as individual human beings with the whole nationality. However, the individual human being does this differently. It is very important that one really sees that in the middle of Europe a people has to develop that has another relationship to its folk-spirit as the peoples have in the periphery of Europe. We have to learn this insight. What takes place under the surface of the human consciousness and what depends really on the spiritual beings of the higher hierarchies is extremely important.

The materialistically thinking human being regards it still an insanity if one says that such impulses go out from the spiritual beings like this is one in Central Europe who stimulates the unaware people to such a feeling towards the divine or—because in Central Europe Christ is working—to the Christ Impulse. So that the Central European human being learns to feel Christ in such a way as He speaks to the core of the soul. This came nowhere else into being as in Central Europe. Still during the Roman time of the Christian development one understood, for example, Christ as a being who came to earth and worked for the human beings. Indeed, the advanced human beings and partly those who thought already in such a way, as we think today who we are in the possession of spiritual science felt as Paul thought: “not I, but Christ in me.” However, it is a difference compared with a feeling as we find it with Master Eckhart, with Tauler, with Angelus Silesius and similar minds. How these spirits took up the Mystery of Golgotha. We only need to ask Angelus Silesius; and he answers us with the nice saying:

Were Christ born a thousand times in Bethlehem
And not in you, you would be lost forever.

It depends on the commiseration of the Mystery of Golgotha in the own soul. These Central European human beings tried to internally experience something that is an internal picture, an internal expression of the Mystery of Golgotha. And how wonderful is it when Angelus Silesius says once about death: everything that happens in me happens in the end because God is in me and carries out the matters in me. And if I die, I do not die, but, actually, God dies in me.—Imagine what a wonderfully intimate idea of immortality already is given when one says: God dies in me.—Since God is immortal, of course. If God dies in me, death is only apparent; then one feels like Angelus Silesius felt: God dies only apparently in me, because God cannot die. So is death not that it seems externally, it is only a fact of life. Because God cannot die—but dies in anyone,—one already feels immortality with it.

This most intimate being together with God whether one feels it as something divine or as something Christian was prepared for long times in the course of the Central European development. There the Central European folk-spirits worked, so that it found an external symbolic expression, a real symbolic expression. Except in Central Europe nowhere anybody says “ich,” if he means his own self, his own being. The whole development was led by the folk-spirit who manifests himself as a spirit of language in such a way that the own being was expressed with the word ICH. But ICH, “I-Ch,” is Jesus Christ. It lies in Jesus Christ. Because in “ICH” Christ Jesus is expressed in His initial letters, it is expressed allegorically what in the Central European spiritual being is as it is connected with the most intimate experience. Whenever somebody pronounces “Ich,” he pronounces the initial letters of “Jesus Christ.” If one turned the spiritual eyes only once to such matters which are really considered even today as fantastic, somebody would already think that the spirits of the higher hierarchies work unconsciously in the human development, and would then find something significant in the matters which one takes for granted today.

I want only to mention a really significant fact. One calls a certain group of European human beings Germanic people or Teutons. And while one speaks in Central Europe of Germanic people (“Germanen”), one includes England, Holland, Norway, Sweden and still others. One expands the concept of the Germanic people. I do not talk out of agitation, but out of that which is given in the language. The English do not speak of themselves as Germanic people, because they call only the Germans Germanic people. The German calls himself “deutsch,” and if he speaks of Germanic people, he encloses a bigger group of human beings. The English apply the term Germans only to the Germans, to those who are not like “him.” This is a tremendously significant fact. It is something that is in the deepest sense typical for the kind in which way on the one side and on the other the folk-spirit works; he works in Central Europe to embrace a bigger entity and the folk-spirit of the English people takes care to put away that and only to apply it to the other.

That will be obvious to the human beings gradually in a wonderful way which the language teaches as the outflow of the effective folk spirituality. Now one is little understood if one speaks about the different European peoples as I tried it some years before this war—not caused at all by the war—in the cycle The Mission of the Individual Folk-Souls in Connection with the Germanic-Nordic Mythology. This is understood in such a way, as if I wanted to express any value judgments. But I do not want to express value judgments, but only a characteristic. We can now characterise the West-European peoples expressing exactly what I expressed in this lecture cycle.

We know that the soul of the human being consists of the sentient soul, the intellectual soul or mind-soul and the consciousness-soul, and the ego which works in these three soul nuances. If we look at the Italian nation with its folk-spirit, we find the peculiarity that there the folk-spirit inspires the sentient soul. This is the typical of the Italian people, that the folk-spirit inspires the sentient soul. If now something is possessed by the luciferic folk-spirit, it is also the folk-spirit. Imagine that on one side the brilliant aspect of the Italian people is based on the fact that the sentient soul is inspired. Think of Dante, of all the great Italian artists. But this people also identify themselves, on the other hand, with something superhuman that lagged behind luciferically in all the passionate impulses of development which appear within the Italian people. I do not pronounce any value judgment, but I characterise it only.

We can see everywhere with the French people the folk-spirit inspiring the intellectual soul or mind-soul.

With the British people it is the consciousness-soul. The consciousness-soul is for the present human cycle that which connects the human being mostly with the external physical world. Hence, this nation which is inspired in the consciousness-soul is entrusted above all with the task of furthering the materialistic civilisation. No value judgment is expressed again, but it is characterised only that just the British nation has a vocation to get the consciousness-soul inspired. In so far as the individual human being belongs to his nation, in so far as he is inspired by the luciferic folk-spirit, he identifies himself with the purely materialistic civilisation of the present. We find this really in the British culture. Like the individual human being positions himself in the British nation, this comes out what is just the materialistic spirit of the British nation, this peculiar spirit who waged thirty-four wars of conquest from 1856 up to 1900 and made fifty-seven million people new British subjects, and who pretends to stand up for the liberty of single human groups in our time.

If we consider such a time like ours, we must absolutely be clear to us that just this time teaches people very much to feel like an admonition what one puts up now as the contrast of the single national groups of Europe or of a big part of the earth. The members of thirty-four nationalities—apart from minor tribal differences—are in war with each other. One should regard this as an admonition to refrain really from that which one has called history up to now. But this approach is used just for the time being still up to nonsense. We find it really driven up to nonsense what the individual nations of Europe reproach each other for everything. One weighs up the single external facts to discover the causes of this dreadful war. But just this war will teach people that one finds nothing in its external causes, but at most external symptoms of that which exists deeply hidden in the human groups by the guidance of advanced and retarded spiritual beings. The ordeals of this time force us to appeal to the spiritual subsoil in which the causes of the external events in the world can be found today.

From the most different sides one can show how in the subsoil of the consciousness that works which appears externally. I want to point, although most of the friends already know this example, once again to the fact that the whole map of Europe was determined towards the end of the Middle Ages by the Maid of Orleans who intervened in the war between England and France. Everybody who looks understanding at our external history has to recognise that the map of Europe would have turned out quite differently if at that time England had not been defeated by France because the Maid of Orleans intervened in the fight. But the Maid of Orleans was not a qualified strategist; she was no one who stood at the summit of education. She was a simple human child—a farmer girl. But the spirits of the higher hierarchies worked through her in the way as they had to work in this time. It has been absolutely necessary up to our time that these spirits worked in the subconscious because the human beings could not yet understand what must now be understood spiritual-scientifically.

The intervention of spiritual beings in the subconsciousness is often nicely expressed in legends. And rightly, not because of superstition, but because it really corresponds to facts, one set particular store by the time when the external world has withdrawn mostly from the year, the time from Christmas up to the sixth January. If one does not want to attain spiritual knowledge in the way, as we do today using the instructions given in How Does One Attain Knowledge of the Higher Worlds?, but in a more elementary way, one could be inspired in these thirteen nights. This is expressed, for example, very nicely in the Norwegian legend of Olaf Åsteson. This legend relates that Olaf Åsteson goes to the church before Christmas; that he falls asleep before the church and sleeps during thirteen nights. He wakes up at the Epiphany day and is really able to tell his experience. What he tells there figuratively in a clear, but primitive way corresponds to that we call the passage through the soul-world and the passage through the spirit-land. Olaf Åsteson experienced that in the time in which Christmas was rightly put. This makes it clear to us that the clairvoyance of a nature child could be developed best of all during these thirteen nights from Christmas till Epiphany.

Because the Maid of Orleans was such a nature child, one could assume that she would have experienced the world in these thirteen nights in a sort of dreamy state of which she spoke when she led the French army against the English that she would have been inspired in these thirteen nights. This happened in a peculiar way. Every human being experiences a sleeping state, a state when the senses do not yet speak, namely in the body of the mother, before he sees the physical earth light. This is still a kind of sleeping state, and the ripest state is that during the last thirteen days before birth. This is the great thing and fills our souls with such amazement: the Maid of Orleans is born on the sixth January. She went through the inspiration actually in the thirteen nights, but before she opened her eyes to the earth light. That is why the sixth January is noted as the birthday of the Maid of Orleans intentionally in our calendar. We have to understand that in its big world-historical connection; since it can say to us how mysterious the connections are in the world and how mysterious forces work in the world. Mysterious powers worked in those days on the sixth January, because people gathered in the little village where the Maid of Orleans was born in the morning; where the animals themselves behaved so wonderfully. On this sixth January, an inspiration could be finished. In thirteen nights a being could be inspired which was disposed by its own karma. Of course, not everybody who is born on the sixth January is disposed, but karma has to coincide with the other conditions.

I wanted to give this example of the Maid of Orleans which shows us so surely how subterranean powers intervene in the historical development. Indeed, the materialistic development of the following centuries came then. It is completely comprehensible that this had to consider such tips to historical backgrounds as insanity. This does not harm; even it does not harm at all if today people still look at this spiritual science like insanity. This spiritual science will be accepted finally.

But such significant events, within which the human beings of the present time live and in which they themselves incarnated to take part in them in one or another way, do not always mean the same in the historical development. Today these destiny-burdened events mean an admonition to the human beings. Such a flood of literature has been written about this war, but in everything that appeared in books, pamphlets and so on we do not yet find this from which one has to assume, actually, that it is found and that it must be found bit by bit. One often hears: one can talk about the causes not really, maybe after the war, maybe people find the true causes of this war from documents only after decades and know who was to blame for it.—You can read this in every third newspaper. But that does not concern, it concerns that which one finds—and just as a result of this time—that the real causes are not to be seen in these external occasions, but that one has to look for the causes in the spiritual world. One will find that this war was the significant karma of materialism which must be experienced, so that the human beings take up a sum of convictions in them leading from materialism to spiritualism. Humankind must experience this ordeal.

What does happen basically today in such a distressing way round us?—We know, when the human being goes through the gate of death, he leaves his physical body behind in the physical world. He enters in the spiritual world with his etheric body, astral body and ego. He soon takes off the etheric body which is given to the remaining world. Then he goes with astral body and ego through the soul-land, through the spirit-land. But imagine now that today a big number of human beings goes through the gate of death in relatively short time and with a particular consciousness; that they take off etheric bodies which could have supplied, so to speak, their lives normally still for decades. If a human being dies between the twentieth and thirtieth years, he takes off an etheric body which could have supplied his physical body for sixty to seventy years. The forces are in the etheric body, because nothing gets lost also in the spiritual world. All human beings, who go today in the prime of life through the gate of death, hand over to the world etheric bodies which could still have maintained their lives for a long time. These forces are there in the spiritual world. How are they there, these forces?—I may give you an illustrative example of the significance of such a phenomenon which is taken from our circle itself.

Last autumn, a family belonging to our anthroposophical circle lost a little son, a dear boy of seven years. The external circumstances were exceptionally tragic ones. The father had been called up to the army as a German citizen; he just fell ill and was in the military hospital. One evening, even as a lecture took place in Dornach where our construction is built, somebody informed us that the little seven-year-old boy was missing. He had not come home since the evening. I have to mention that the family has settled down in Dornach as a gardener family. I had come from Germany to Switzerland shortly before. The boy had already met me before the construction and shaken my hand; it was a sunny very dear child. In that evening, we were informed that the boy was missing. Now one could imagine nothing else, as that a removal van, which had brought pieces of furniture for our members, had toppled over and fallen on the boy near the construction. You must also take into consideration that since countless years no removal van went at that place or since that time. You must think further: the boy lived with his mother who manages the garden. He was such a dear boy that he said to his mother when the father had to go; now he would muck in, because the father is not there any more.

That evening, he had been sent to the so-called canteen to get something for his mother. It was not far at all; it is only a short way between the canteen and the flat of the mother. On this short way is a crossroad, so that the removal van had to do a bend. Now the boy intended to leave, actually, ten minutes sooner, was detained by somebody who wanted to go with him. If he had left sooner and through the door through which he was used to leave, he would have passed the carriage sooner and on its left side, while he went now on the right. Because he left later, through another door and on the right side of the removal van, the carriage when it tipped over fell just on the boy. People had looked at this, also those who were busy with the horses. Nobody anticipated that the boy had got under the carriage. Then one said: The carriage is too heavy to lift it still this evening, tomorrow we do this.—Between five and six o'clock p. m. this had happened. We had definitely to lift the carriage a quarter past ten o'clock. At twelve o'clock it was lifted; and we recovered the dead child.

The first thing I would like to mention is that just such an example is suited to show how wrongly people think concerning life. I would like to give an often used comparison for this wrong thinking. Assuming, you see a person in some distance who goes along a riverside. Suddenly you see the person falling into the river. You run to that place and you find a stone at the same place. Of course, you say, the person tripped over the stone, fell into the water, and found his death that way. However, the matter can be completely different; it could be the other way round. The man could have experienced a heart failure. He fell into the water, because he was dead before; and he did not find his death, because he fell into the water. This mistake is done any minute, in the natural sciences in particular. One does not notice it, of course, if it is well hidden.

That was also the case concerning this child. The karma of this child had run off. The removal van went there because of the child. The spiritual beings who exist behind the secret arranged the matter in such a way that the child could find its death. The boy was seven years old. The rather youthful etheric body would have supplied life for many decades, its forces were there. Now, I will always confess what it means that since some time our Dornach construction is embedded in the enlarged etheric body of the little boy Theodor Faiss. The etheric body is increased—it grows after death,—and the etheric body of this little seven-year-old Theo forms something like an aura of the construction since that time. If one deals with the construction, if one needs to find ideas for the construction which put himself rightly in the spiritual world, since the death of this boy he knows that he is co-inspired by the etheric body which is involved in the aura of the construction, the etheric body of the little Theo Faiss.

Of course, no longing to appear original could inveigle me into denying that a lot is co-inspired by that which contributed to the construction since that time, because the aura of this etheric body is round the construction, and one has, as it were, this help that this unused etheric strength works in favour of the construction. Imagine which important internal facts are behind the external facts: a family moves their residence near to the construction. There is a boy, especially gifted by his soul-being; he sacrifices his etheric body, so that the construction is wrapped up in the strength of this etheric body. There we have such an example at which we see that unused sacrificed etheric bodies have their task in the world.

There only that begins basically which should flow as the sentient content from our spiritual science. That one knows, the human being consists of physical body, etheric body, astral body and ego, that one goes through different lives on earth—one knows that in theory, it does not matter really. But it matters that which is inserted in our real experience by these views. One tries to bring life also into our movement and to overcome the difference between the living and the dead not only theoretically by teaching, but by life. When recently a very dear assistant, Fritz Mitscher, was snatched away from us just in his thirtieth year, and I had to hold the address at the cremation in Basel, an important word consisted in the fact that I turned to this soul, I would like to say, begged him to continue working among us after death. For we do not only need the so-called living, but we need the cooperation of those who have gone through the gate of death. They will co-operate in a double way. On one side, a big number of etheric bodies co-operate in the next time which the human beings have taken off going through the gate of death in the destiny-burdened events.

Youthful unused etheric bodies form a big aura in which we live. On the other side are the individualities themselves who work on from their etheric bodies. We can look at the unused etheric body at the example of the little Theo Faiss where the etheric body becomes the inspirator for something that was achieved in the construction. I would look at the individuality of Fritz Mitscher in my address. It is the task of our spiritual science to feel how the abyss between life and death is filled. It must become conscious content of our earth times not only to know in theory, but to penetrate vividly that which the dead are to us like the living that the dead give something like the youthful, unused etheric bodies. In these etheric bodies, which belonged to the human beings who have now found their death as a result of the big destiny-burdened events, the echoes live of everything that is felt if one considers death as a sacrifice for the events demanded by this time—more or less consciously. This goes into these etheric bodies.

Looking for death, or properly speaking, foreseeing death and nevertheless knowing that this death has a meaning, this will be the case with the numerous human beings going through the gate of death in the present. One can be a materialist; if one exists in such a way, one may say: folk-souls, folk-spirits are only names for something that in the abstract holds together a group of human beings of the same language and the same characteristics. Speaking of folk-spirits as of real beings is a weirdie.—Some people going now through the gate of death may speak that way according to the words; because they go through death they agree unconsciously to that which spiritual science has to say that a folk-soul, a folk-spirit is a real being. For what would it mean if folk-spirits, folk-souls were not real beings and the human beings stand on all sides in this bloody war?

Provided a materialistic world creation it would be impossible to imagine that. If the individual human being sacrifices himself for the folk-spirit, if the folk-spirit is a real being to him, it has the deepest sense that such events have befallen the human beings. Thus we will feel the next time in which many unspent etheric bodies float in the spiritual atmosphere admonishing everybody that there is something spiritual. These etheric bodies are good assistants in future to deepen the human world view spiritually. The human beings have only to feel the dead calling in their souls. When again peace holds sway over the fields on which now the dreadful events take place, the human beings who live then will work much better if they hear the voices of the dead. But this is meant not only symbolically. The unspent etheric bodies are calling. The world cannot exist in future without the human beings feeling their connection with the spiritual world. Humankind of the future would turn out lifeless if it were not able to hear the admonitions of the dead.

In physics, everybody admits that energy does not get lost; one speaks of the transformation of energy. That also applies to the spiritual realm. The forces the unused etheric body carries through the gate of death do not disappear; they will be there. They can be taken up in the souls of the future, and these souls can receive strength and confidence for their spiritual work from the connection with the soul leftovers which remained from unused etheric bodies.

Beside many things this war can say to us, it is for us as supporters of spiritual science above all that we already look up in spirit at the atmosphere of the unused etheric bodies. However, here below souls have to be who have a feeling for the admonitions of the dead. It belongs to our task as supporters of spiritual science to bring about that. We must already find a spiritual point of view also towards such events, not the point of view of an abstract thinking. But we must really imagine the future population of the earth in such a way that below souls exist who are in the physical bodies, and from above forces of unused etheric bodies work; and that these souls below can say: we have no doubts that better times come for the spiritual cognition, because the unused etheric bodies help us with their forces.—If we take this specifically, not in the abstract, we have understood something of the admonitions which this destiny-burdened time can give us in particular as supporters of spiritual science. It must take place that way, because real effects in the human development are necessary. We would have to work on for long times if we had to intellectually convince people of that which the spiritual-scientific world view wants to give. With the Maid of Orleans a subconscious initiation took place. In the future, spirituality works in another way in the human development. The unused etheric bodies support us and also those who as individualities want to work on the physical plane.

It is sometimes strange what people can understand also today. On account of the given example you will admit that at the time of the Maid of Orleans the strategists, the generals did not bring about that which was brought about. I have sometimes given another example: when at a determining hour the army of Constantine marched against Rome, these were not also the generals who brought about the victory and defeated the five times stronger army of Maxentius who led his armies before the gates of Rome against Constantine. Constantine followed not his generals, but a dream that said to him, he should make his armies carry the monogram of Christ. Dreams and Sibylline oracles brought the armies together at a particular place and decided everything in those days. However, because Constantine was victorious, the map of Europe got its corresponding appearance. Who steered the events in those days taking place under the threshold of consciousness? It was the Christ Impulse, but the Christ Impulse, as it was real, not as human beings understood it.

We do not get to know the Christ Impulse listening to the squabbling of the theologians. The Christ Impulse did not work in that which the human beings accomplished consciously which the human beings understood; but it worked in joining together the events with Constantine and Maxentius, and later again with the Maid of Orleans. Also in this time one experiences something, even in little facts. You can compare the little thing with the big one sometimes.

An excellent philosopher wrote a longer article about the spiritual-scientific world view represented by me some years ago in a South German monthly magazine. This article had a big effect; it was written in an opposing way, infiltrated with many a benevolent judgment about theosophy on the whole, even some acknowledging notes. For example, I got the advice instead of using my talents for such matters to find out finally whether Mickiewicz¹ is really the reincarnation of the Maid of Orleans and so on. Nevertheless, on the whole, the article was very suitable to show how our spiritual-scientific world view has to be regarded so that an inadequate impression was aroused.

The philosopher who had written the article was regarded as a great Platonist, as a great logician. He himself said that he devoted himself to no other task than to announce the truth, and, therefore, he would be able to know the truth. The editor of the magazine seemed to be very satisfied to publish such authoritative an article about this spiritual science. This was already some years ago. Then the war came. The person concerned does not belong to those who sympathise with Central Europe, but he sympathises in determined way with England and France and even with those who also fight on the side of England and France. Now what happens? He writes a number of letters to the same man, the editor of the magazine. This editor of the mentioned magazine also publishes these letters because they are too typical, in another magazine, the South German Monthly Magazine. He even reminds of the fact that he is the same man—it is Karl Muth—who publishes the magazine Hochland and printed the article about the “Steinerean theosophy,” as he says. In these letters, a West-European minded person rants at the Central European population as much as he can do. Among other things, this man explains: black people are free aristocrats compared to people who do not know anything they are fighting for. One had to compare the British Empire with Central Europe, the former were established like the Catholic Church by God and would never have done anything but what is according to the divine world order.

Printing this letter is a matter of course. The mentioned editor adds to this: in whole Central Europe nobody could be found except in madhouses who could support such a view.—Now the dear Mr. Muth admits that the man whom he had chosen to let him loose on our spiritual-scientific world view is ready, actually, for the lunatic asylum. Of such a quality are the objections generally which are raised against our spiritual-scientific world view. Only Mr. Muth would already have had to know in those days that the man is ready for the lunatic asylum. But he needed the admonition of the war. His view had to be challenged only by that which he could easily see now. Some people who are ready for the lunatic asylum walk around and criticise our world view, only it does not come to the fore so absurdly.

I said that this example shows that the reason which people have today would limp for a long time if it concerns the spiritual-scientific world view and that one must say: not only the living but also the dead are necessary that a certain quantity of spirituality comes into the world. Those belong to the best helpers who had to stand up with their souls and lives for the course of our present destiny-burdened events. That is why we would want that such considerations remain not only something theoretical in the souls, but become a deeply honest feeling, the feeling that we may bear witness of spiritual science in such a way that we know attentively that there are admonishing voices in the spiritual world saying to us: let us dead be a landmark of the spiritual deepening which must come to the human beings, because we have gone through this death with consciousness—not for our matter, but for that which is independent from us, so that we have thereby confirmed the confession of something that goes beyond the individual material human life.

If among the supporters of spiritual science those are who anticipate, feel or know the serious murmur of the dead, then something real is achieved that has to be achieved by spiritual science in the feelings of the human souls; in other words, if souls are inspired by spiritual science who know to turn their senses to the realm of spirits, because a lot is said to the human beings from the realm of spirits in the times to come.

It is this that I wanted to suggest to you for your feelings, because the circumstances were such that we can be together just in this time also in a branch meeting. One would want that at such meetings not only a knowledge as a germ is given, but that that which is spoken in such meetings would work like a living germ which is planted in the ground of the feeling soul. What you carry on from such a consideration, this is the central issue.

That is why we want to close these considerations, while we think of that which might be assigned to us from the destiny-burdened events of this time:

From the courage of the fighters,
From the blood of the battles,
From the grief of the bereaved,
From the nation's sacrifices
Will grow up the fruits of spirit
If souls aware of spirit turn
Their senses to the spirit-land.

• 1. Adam Mickiewicz (1798–1855), Polish poet, stood up for the liberation of the Polish people from the Russian rule.

When once our construction, dedicated to spiritual science, is finished in Dornach, it contains a sculptural group at an important place. This group primarily presents three figures. In the middle of this group a figure stands as, I would like to say, the representative of the highest human which could develop on earth. Hence, one can also feel this figure of the highest human in the earth development as Christ, Who lived in the body of Jesus of Nazareth for three years within the earth development. It is the particular task to form this Christ figure in such a way that one can see, on one side, the concerning being living in a human earthly body, however, this earthly body being spiritualised in every look, in everything that is in it by Christ Who entered from cosmic, from spiritual heights in the thirtieth year of his life in this earthly body.

Then two other figures are to be found, one on the left side, the other on the right side of the Christ figure, if I am allowed to call this figure the Christ figure. This Christ figure stands there like before a rock which towers up in particular on the left side of Christ, so that its peak is above the head of the Christ figure. On top of the rock is another figure, a winged figure; but the wings are broken, and this figure falls, because it has broken wings, into the chasm. What has to be worked out artistically in particular is the way how this Christ figure raises the left arm. Because the Christ figure raises his left arm, it happens that this falling being breaks the wings. But this must not look in such a way, as if possibly Christ broke the wings of this being, but the whole must be artistically arranged so that, while Christ raises the arm, already lies in the whole movement of the hand that he has an infinite compassion, actually, also with this being. However, this being does not endure what flows up through the arm and hand and what is still visible because the fingers of the stretched hand hollowed the rock, as it were. What this being feels in itself, because it comes near to the Christ being, I would like to dress in the words: I cannot bear anything pure like that shining on me.

It is that which lives in this being and lives so substantially in this being that its wings are broken and it falls consequently into the chasm. This is one especially significant artistic task. You notice what could be missed if Christ stood there plastically and such a force were simply emitted by raising the hand, so that He breaks the wings of this being so that it falls into the chasm. Then it would be Christ who would shine on this being like with hatred and make it fall. However, this must not be shown that way, but the being should make itself fall. Since this being who is shown falling down with broken wings is Lucifer.

On the other side, toward the right side of the Christ figure where the rock has a projection the rock will be hollowed out there. In this hollow is also a winged figure. This figure turns to the rock cavity on top with his arm-like organs. You have to imagine: on the right the rock cavity and in this cavity the winged figure which has, however, quite differently formed wings than the figure on top of the rock. This figure has more aquiline wings, the figure in the cave bat-like wings. The latter figure locks itself up in the cave, you see it in chains, and you see it working there on the ground hollowing out the earth.

The Christ figure in the middle turns his right hand downwards. Whereas it turns its left hand upwards, it turns the right hand downwards. It will be a significant artistic task again not to show this in such a way, as if Christ wanted to put this figure which is Ahriman in chains, but that Christ Himself has an infinite compassion for Ahriman. However, Ahriman cannot endure this; he writhes in pains by that which the hand of Christ emits. This causes that the veins of gold, which are at the bottom in the cave, wind like strings around Ahriman's body and tie it up. Just as that which happens with Lucifer happens by himself, it also happens with Ahriman. Then we will attempt to paint the same motive above the sculptural group, but the view of the painting must be completely different from that of the sculpture. So that we have this group of three figures: Christ, Lucifer, and Ahriman as a sculpture group at the bottom and above them the same motive painted.

We put this relationship of Christ, Lucifer, and Ahriman in our Dornach building because spiritual science shows us in a certain way really that concerning the understanding of the Christ Impulse the next task is that, finally, the human being learns to know which relationship exists in the world between these three powers Christ, Lucifer, and Ahriman. Since, indeed, up to now one often talks about Christianity and the Christ Impulse, but that which has entered the world by the Christ Impulse, actually, as a result of Christ's Death and Resurrection, this has not yet become completely clear to the human beings. One speaks probably of the fact that there is Lucifer that there is Ahriman, but while one speaks of Lucifer and Ahriman, one speaks very often in such a way, as if one had to flee them, as if one had to say almost always: I want to know nothing, nothing at all about Lucifer and Ahriman.

If the divine-spiritual powers, which are found in the way, as I have described it in the public lecture yesterday, also wanted to know nothing about Lucifer and Ahriman, the world would just not be able to exist. You do not position yourselves in the correct relationship saying: Lucifer, I avoid him! Ahriman, I avoid him! You rather have to look at that which the human being has to strive for as a result of the Christ Impulse like the equilibrium position of a pendulum. The pendulum is in the middle in balance; however, it must swing to and fro. That is similar also in the earth development of the human being. The human being must tend on one side to the luciferic principle, on the other side to the ahrimanic principle, but he must learn and stand firmly on that which Paul said: “not I, but Christ in me.”

We have to understand Christ in his effectiveness absolutely as a reality. That is we must be clear to us that this really happened which flowed by Christ's Death and Resurrection in our earth development. How well or how badly people understood this up to now, it does not depend on it, but on the fact that it was there that it has worked in the human earth development. One could say a lot that people have not yet understood of the Christ Impulse. And spiritual science will contribute a little piece to the understanding of that what flowed in from spiritual heights by the Mystery of Golgotha as the Christ Impulse onto the earth development. To realise Christ's working, we want to make clear to us, as this has also happened at other places, two moments of the earth development of humankind, two moments which became important in the whole western development.

You know from history, what an important moment it was, when Constantine, the son of Constantius Chlorus, defeated Maxentius, and Christianity was introduced by Constantine externally in the western development. Constantine had to go into that important battle against Maxentius through which Constantine then made Christianity the state religion in his western empire. The whole map of Europe would have become different if in those days this battle had not taken place against Maxentius. But strategic art, that of what people were capable with their intellects in those days, did not decide this battle really, but something else.

Maxentius made read up in the so-called Sibylline Books, the prophetic books of Rome, and got the advice to lead his army out of the walls of Rome, whereas they would have been saved well within the walls. So he positioned his troops in the free field against the army of Constantine. However, Constantine had a dream before the battle which indicated to him: if you go in the sign of the Mystery of Golgotha against Maxentius, you arrive at a big goal.—And carrying the sign of the Mystery of Golgotha, the cross, Constantine went to the battle with an army about three quarters smaller than that of Maxentius. Filled with enthusiasm by the power which came from the Mystery of Golgotha, Constantine won that important battle through which Christianity was introduced externally in Europe. If we remember what people understood of the Christ Impulse with their intellects in those days, we find an endless theological quarrelling.

People quarrelled whether Christ is identical from eternity with the Father and the like more. One must say: it does not depend on that which people knew about the Christ Impulse in those days, but on the fact that it was there, the Christ Impulse, that it induced the necessary events by Constantine, by a dream of Constantine. It depends on the reality of Christ, on the real power of Christ. In our spiritual science, we only begin understanding the Christ Impulse.

Another moment was that when in the fight between France and England Europe was formed in such a way that one can say: if France had not been victorious against England in those days, all the circumstances would have become different. But how had this happened?—The Christ Impulse has just worked in the subconscious of the soul up to now, when it has to become more aware. We see then in the western spiritual development the Christ Impulse seeking for those conditions in the human souls through which it can be effective with individual human beings. Legends have preserved the way how the Christ Impulse in the western spiritual development can make itself noticeable. These legends point partly back to old pagan times, when everywhere understanding of Christianity was prepared just in paganism.

If the soul does not strive for initiation consciously in the way I have described in How Does One Attain Knowledge of the Higher Worlds?, but gets it as it were in natural way, as it was filled with the Christ Impulse by a natural initiation. The most convenient time in which this Christ Impulse is able to inspire the soul is the time of the Christmas Eve up to the Epiphany day, the time from the 25th December to the 6th January. We can understand that if we get the following clear in our mind: for the esoteric knowledge it is unambiguously evident that our earth is not only that of which the geologists talk. That is only like the skeleton of the human being. But our earth also has its own spirituality. And Christ has just entered the earth aura. This earth sleeps and wakes as we sleep and are awake in twenty-four hours. We have to realise the fact that the earth sleeps during the summertime and is awake in the wintertime. The spirit of the earth is the most awake in these twelve or thirteen nights from Christmas to Epiphany. In olden times, in which—as you know from the various representations in my lectures—the human beings had a dreamlike clairvoyance and experienced the spiritual principle of the world that way. The most convenient time was the summertime. It is quite natural that somebody who wants to rise in a more dreamlike clairvoyance to the spiritual has it easier during the sleeping time of the earth, in the summertime. Hence, it was the St. John's-tide which was the most convenient in olden times to raise the strength of the soul to the spiritual. The new, more conscious way has replaced the old way in which the spiritual was working into the earth; now it is the best time when the earth is awake.

Hence, the legends tell us that especially gifted human beings, human beings who are particularly suitable because of their karma, get a special condition of consciousness at the Yuletide which is only externally similar to sleep but inspires it internally, so that the human being was raised to the world we call the spirit-land. There is a very nice legend, the Norwegian legend of Olaf Åsteson about whom is told to us that he goes to the church at the Christmas Eve, falls into a sleep-like state and wakes up at the sixth January and can tell what he experienced in this state similar to sleep. This Norwegian legend actually explains to us that Olaf Åsteson experienced something that one feels at first like the soul-world, then something that one feels like the spirit-land, only just everything in pictures, in Imaginations.

This time was the most convenient in those epochs in which the human beings were not yet so advanced as in our time. Today, the times are over in which the Christ Impulse can flow into the souls like by a natural initiation. Today, the human beings have to ascend to initiation as consciously as it is described in How Does One Attain Knowledge of the Higher Worlds? We live in a time in which natural initiations become rarer and rarer and completely disappear, finally, so that we do not have to count any more on them. But, basically, one can call a physical initiation that through which the Christ Impulse worked on the soul of the simple farmer girl, the Maid of Orleans, who brought about the victory of the French over the English. This victory reshaped the European map wondrously. The human reason could not perform that, but that which guided the Maid of Orleans in those days and outstripped all the skill of the military leaders, by which Europe got a new figure. It was the Christ Impulse, which worked on the unconscious of a single personality, but worked so that then from this personality spread out what was efficient in history.

We would have to notice if anything similar could have taken place as a natural initiation with the Maid of Orleans if the soul of the Maid of Orleans had been inspired in the nights from the 25th December to the 6th January. In the course of life it seems that such a matter cannot be verified that the Maid of Orleans also was once during twelve or thirteen days from the 25th December to the 6th January in a sleep-like state in which the Christ Impulse would have worked on her, so that she would be able to work as a human being only like the cover of the Christ Impulse on the battlefields of France. Nevertheless, it was that way. For there is a time which—if the karma of the concerning individuality makes it possible—can be filled with such a sleep-like state. This is the time of the last days in which the human being still lives in the body of the mother, before he sees the physical earth light. The human being lives there in a dreamlike state similar to sleep. He has not yet seen anything by the senses that takes place externally in the world. If a human being were particularly suitable by his karma to take up the Christ Impulse during these last days in which he lives in the body of the mother, these days would also be days of the natural initiation. Then such a human being would open his eyes for the first time already strengthened by the Christ Impulse lying in him after the initiation, that means in this case, after his birth. And such a human being would have to be born on the 6th January. The Maid of Orleans was born on the 6th January. This is the secret of the Maid of Orleans that she was born on the 6th January that she spent the time from Christmas up to the Epiphany day in that peculiar state similar to sleep in the body of the mother and got a natural initiation. Consider the deep connections which are behind the external development which one normally calls history. What is shown externally in history with the help of documents is as a rule even the most insignificant. The simple date which is registered in our calendar that the Maid of Orleans was sent into the world on the 6th January is of authoritative historical significance. The forces work from the supersensible realm on the sensory realm that way. We have to read this occult writing which shows us the forces working from the supersensible realm on the sensory realm. So the Christ Impulse flowed into the Maid of Orleans like by a natural initiation, already before her physical birth.

I want to explain these matters to arouse a feeling in you that forces and connections unknown to the external view are effective behind that what one normally calls history. However, the Christ Impulse guides history, of the European humankind in particular, since the Mystery of Golgotha. In the East, in Asia a world view remained of which one can say: it has not yet approached the Christ Impulse in its feelings. Indeed, the European was enticed to call the Indian views particularly deep. But this is the typical of Hinduism—generally of the whole Asian religious feeling—that it stands with all its feelings before the Christ Impulse, but has preserved the state which was there in the religious feeling of the earthly humankind before the Christ Impulse. Lagging behind in the development always means taking up something luciferic. Hence, the Asian religious development carries a luciferic element in itself. If we look over at the Asian religious development, we must notice: indeed, we can see a lot in it that humankind had already once that it had to leave, however. But we have partly to purify that all in the western culture from the luciferic element, to raise it partly in such a way that the Christ-principle can flow into it.

If we go from Asia to Europe, we find in the east of Europe, in the Russian culture, the orthodox Christianity spread out which has stopped on a former level of the Christian development which did not want to go along which wanted to keep something luciferic. Briefly, we look at the East, we have what, I would like to say, the wise guidance of the world left behind in the whole development of humankind as the luciferic element.

Let us look at the West, particularly at the American civilisation, and then we have another characteristic. The typical of this American civilisation is that everything is searched for in the external. A lot of significant things are thereby produced indeed; but everything is searched for in the outside. Take an example. If we see in Europe, in particular in Central Europe, that a human being who did not have any opportunity in his life at first to turn his soul to Christ and the powers of the spiritual world and suddenly changes his life because of something, then interests us what has taken place in his soul. It does not interest us that he experienced a jump in his development, we find this everywhere.

Since most inaccurate is the saying which the external science has stamped: nature does not make jumps.¹—From the green plant leaf to the red petal is a big jump; from the petal to the chalices is again a big jump. It is an absolutely wrong saying, and the truth of the development is based just on the fact that everywhere jumps are made. The fact that a human being if he has lived for a while so externally is able to tend suddenly to spirituality induced by anything, in that we are not interested in particular. But the internal power which achieves such a conversion to spirituality interests us. We want to look into the soul of such a human being; we want to know what brought him to such a conversion. We are interested in the soul.

How does the American make it?—He makes something very peculiar. In America, one could often observe such conversions. Now, the American lets such people write letters who experienced a conversion. Then he puts all these letters together on a small heap and says: I received letters from two hundred people, more or less. Fourteen percent of those who experienced such a conversion wrote that they were suddenly attacked by fear of death or hell; five percent because of altruistic motives; seventeen percent because of striving for moral ideals; fifteen percent experienced pangs of conscience; ten percent because they observed teachings given to them; thirteen percent because they have seen that others were converted—by imitation; nineteen percent because they were forced, while they were thrashed at the suitable age, and so on. One selects the most extreme souls, sorts them and receives a result which is based on “sure data.” That is registered then in the books which one spreads as “psychology” among people. All the other documents are uncertain to these people, are only based on subjectivity, they say. There you have an example that something innermost is made superficial. That holds true in many respects in America. In the time which demands a particular spiritual deepening the most superficial spiritualism is rampant in America. One wants to have everything as something sensory.

Spiritual life is grasped materialistically that way. We could still give many such examples which would show you that the civilisation of the West is seized by Ahriman. This is the other deflection of the pendulum. If we look at the East, we have the luciferic element, if we look at the West, we have the ahrimanic element. The infinitely important task we have in Central Europe between West and East is to find the balance. Hence, we would like to put the biggest of the spiritual demands of our time in our Dornach building as a sculptural group: to find the balance between the relation to Lucifer and the relation to Ahriman. Then one will only recognise what the Christ Impulse wanted from the earth development if one puts outside Christ not so simply, but if one knows correctly that Christ is that power which shows us the relation to Lucifer and Ahriman exemplarily.

That the relation of the human being and Christ to Lucifer and Ahriman is not yet recognised clearly, this may become illustrative to you by the following. Also the greatest, which contains the greatest in one respect, is not always free of that which must still be there as an one-sidedness in time. Indeed, one cannot appreciate that picture enough which Michelangelo painted in the Sistine Chapel in Rome, The Last Judgement, this miraculous picture. Christ triumphing, directing the good human beings to one side, the bad human beings to the other. Let us look at this Christ. He does not have the features which we would like to give the Christ figure that should stand in our Dornach construction. It must become evident that Christ raises the hand in compassion, even though Lucifer is there above. Lucifer should not be brought down by the power of Christ, but he falls down because he cannot endure what shines from Christ in his nearness. Christ raises his eye and folds the forehead while raising the folded forehead to Lucifer.

Ahriman is overcome not by the hatred of Christ, but he feels that he cannot endure what flows out from Christ. However, Christ stands in the midst as somebody who introduces the Parzival element in the modern age. He has to get the others to overcome themselves not by His power, but by His existence, so that they overcome themselves and not he overcomes them. With Michelangelo, we still see Christ sending the good human beings to heaven and the bad ones to hell by His power. This is not the right Christ in future, but this is a Christ who is still very luciferic. That does not reduce our esteem of that picture. The whole significance of this picture is recognised, but one has to admit that Michelangelo could not yet paint Christ because the world development was not yet so far. It must clearly be seen that one has not only to turn the sense to Christ, but that one has to turn the sense to the threefold being: Christ, Lucifer, and Ahriman. I can only indicate that. Only in future, spiritual science finds out everything that lies in this secret: Christ in relation to Lucifer and Ahriman.

But now consider the following: if we look at the East, we look at luciferic powers even in the near East. In the West, we look at ahrimanic powers. In spiritual science, we have to get into the habit of considering the matters not with sympathy and antipathy and also the peoples and folk-souls not with sympathy and antipathy, but in such a way as they are in their characteristics. What one calls the national characteristic of a human being who stands in his people, depends—above all—on that which is effective in the physical and etheric bodies. When we live from falling asleep to waking up with our soul and mind as an astral body and ego, we live beyond the normal national element. We live only from waking up to falling asleep in our nationality when we are in our physical body. That is why the nationality is also something the human being overcomes gradually during his stay in kamaloka. The human being there strives for the generally human, while he overcomes the nationality in kamaloka to live then in the generally human for the longest time between death and new birth. It belongs to the qualities which are taken off in kamaloka, also that which makes us a national human being.

The single nationalities are very different from each other in this regard. Compare a French human being and a Russian human being. The French human being has the characteristic that he seizes that particularly which the folk-soul brings in his physical and etheric bodies during his life between birth and death that he lives particularly in it. This expresses itself in the fact that the Frenchman—not as an individual human being but as a Frenchman—has an idea of that which is a Frenchman; the fact that he puts ahead that above all which is, actually, a Frenchman. But these ideas which the French, also all the other neo-Latin peoples, have of their nationality cause that the ideas of their nationality are deeply stamped into their etheric bodies. When the Frenchman goes through the gate of death, he already detaches the etheric body after some days; then this etheric body is a clearly defined figure which exists in the etheric world for a long time. The etheric body cannot dissolve because the ideas of his nationality are deeply stamped on it; these ideas hold together the etheric body. That is why we see the field of death filled with clearly defined etheric bodies if we look westwards.

Look at the East now, at the Russian human being. It is the peculiarity of this Russian human being that he has such an etheric body in himself that it dissolves relatively quickly when the soul goes through the gate of death. This is the difference between the West and the East. The etheric bodies, which the West-European human beings take off after death, have the peculiarity that they want to be clearly defined. What the French calls “gloire” stamps itself to his etheric body firmly as national gloire, so that he is condemned to turn his spiritual view to this etheric body, to himself for long, long times after death. The Russian human being, however, looks at himself only a little after death. That is why the West-European human being is exposed to the ahrimanic influence; the materialisation of the etheric body is again exposed to the ahrimanic principle. The dissolution of the etheric body, the quick merging of the etheric body is accompanied by a feeling of lust, and this is just the peculiar, an instinctive feeling of lust in the national. How is this expressed in the East?

Central Europe does not understand that, as it also does not feel in that. If one pursues Dostoyevsky and Tolstoy or others who were setting the tone who talk always about the “Russian human being,” this is a feeling of lust in the national which cannot define itself. Even with Solovyov, we find that something sultry is living in his philosophy that is not compatible with the clearness and cleanness the Central European human being searches for. What is effective in Europe as a spiritual power is connected with all that. In Central Europe another, a middle state exists, namely something that one could explain even further than it was possible in the public lecture yesterday. I said: something exists in Central Europe that is an inner striving nature. Goethe would have written his Faust in exactly the same way in the forties of the last century: strive again and again.—But this striving is innermost nature. In Central Europe, the mystics appeared who did not only want to recognise the divine-spiritual, but wanted to experience it with their own souls. The mystics wanted to internally experience the Christ event. If one takes Solovyov, one thinks that he goes out above all from that: Christ died once historically for humankind. This is quite right, but Solovyov sees the spiritual life like a cloud outside himself, who sees that as it were everything already has happened, while the Central European human being demands that everybody experiences Christ in himself time and again. Master Eckhart would have possibly replied the following even to somebody like Solovyov. If Solovyov emphasised repeatedly that Christ must go through death, so that the human being can be a human being, Master Eckhart would say: you look at Christ as one looks at something external. It does not matter that we always look at the historical events only, but we ourselves have to experience Christ inside, we have to discover something inside that goes through such states like Christ, at least spiritually, so that Christ is experienced spiritually.

It seems tricky and fantastic indeed if anybody says to the modern humankind: the whole development, even the folk-soul worked in Central Europe, so that this connection of the ego with the Christ principle is expressed in the language: I-CH (= I) = Jesus Christ. I-CH which is composed in such a way that it means “I.” While one pronounces I (ich) in Central Europe, one pronounces the name of Christ. So near one wants to feel the ego with Christ, so intimately connected with it. One knows this intimate living together with the spiritual world, as it must be striven for in Central Europe in any spiritual field, neither in the West nor in the East. Hence, something must happen in the twentieth century, so that the Christ-principle can spread out gradually over the whole European continent in suitable way. I emphasised it often in various lecture cycles that in November 1879 that spiritual being whom we call the archangel Michael ascended to a special level of development. Michael became, so to speak, the leading spirit. Now this leading spirit prepares the event which I indicated in the first of my mystery dramas as the appearance of the etheric Christ over the earth, the event which must take place in the twentieth century. Then it will happen that single souls at first, then more and more souls know: Christ is there in reality, Christ walks again on earth, but in an etheric figure, not in a physical figure.

This must be prepared. If in the course of this twentieth century the spiritual eyes of certain souls were opened clairvoyantly—and this will happen—for the life of the etheric world, they would be disturbed by those etheric bodies which spread out from Western Europe. They would behold them first, and one would see the figure of Christ wrongly. Hence, Michael must fight a battle in Europe. He has to contribute something that these West-European clearly defined etheric bodies are dissolved in the etheric world. For that he has to take those etheric bodies which enjoy dissolving, the etheric bodies in the East, and must fight with them against the West. This causes that since 1879 a violent struggle prepares itself in the astral world between the Russian and the West-European etheric bodies, and this struggle is raging in the whole astral world. It is actually a violent struggle in the astral world, led by Michael, between Russia and France. This forms the basis of the battle in the astral world, raging in Europe.

As we are often stupefied by the fact that something that takes place here in the physical world is the opposite of that in the spiritual,² managed by Ahriman's seduction, which is based mainly on the ahrimanic element, namely on twenty billions which France gave Russia, is the physical expression of a battle that is raging between French and Russian souls, of a battle in which Central Europe is put with its striving for meeting the Christ in its innermost soul element. And Europe is enslaved by karma that one has to experience just in Central Europe tragically what the East with the West and the West with the East has to fight out. The matters which externally the German element has to fight out with the French element are to be understood only in such a way that the German is just in the middle between the East and the West and serves as an anvil for both sides. Since that which is pushed together by both sides in Germany is negotiated by these both sides in truth. This is the spiritual truth which is completely different from the external events in the physical world. Imagine how different the spiritual truth is from the external events in the physical world. Indeed, everything like that sounds absurd to the modern human beings, but it is the truth. This truth must stupefy us.

But another matter is also exceptionally significant. Indeed, it counters everything that history can show us that England, after it was always an ally of Turkey against Russia, must fight now suddenly with Russia against Turkey. One can understand this gainsay if one does the following occult observation. While here below on the physical plane England is an ally of Russia and fights against the Turkish element, the following presents to the occult observation. If one observes this struggle clairvoyantly and looks as it were from below up at the physical plane and then at the astral plane, it becomes apparent: in the North, Russia seems to be allied with England, and in the South-East Turkey seems to be allied with England. This is due to the fact that the alliance between England and Russia has significance only on the physical plane, but there is no reflection in the spiritual world, because it is completely based on material interests. From below one sees England and Russia united only on the physical plane in the North. In the South-East, one sees through the physical plane to the astral plane where the English are allies of the Turks and are fighting against Russia. On one side, England fights together with Russia on the physical plane, and on the other side Russia is combated by England. We have to look at the external events this way, in so far as they manifest themselves as external history. Since that which lies behind is something completely different.

A time will come in which the human beings talk about the present events quite differently than it happens now. One must say that the whole war literature has something rather unpleasant. Something pleasant is also said, but also a lot of unpleasant things. Above all one matter is unpleasant. It is always said: today one cannot yet speak about the question: who is responsible for the war? Et cetera.—People console themselves passing over the matters. They say: in future one finds out of the documents in the archives, who was responsible for the war.—Concerning the external events the matter, however, is not hard to be found at all if one judges without passion. Chamberlain³ is right in his “war articles” even if he is mistaken in the details, when he says that one can know the most certain just about this war. This is right that no doubt exists about that, only one has to put the right question. A question can only be answered unambiguously, for example, if it is put correctly. It is the question: who could have prevented this war?

The always returning question: who is responsible for this war? And still many other questions, are not just right. Who could have prevented the war?—No other answer can be given than: the Russian government could have prevented the war.—One will only be able to find the right definition of the impulses which work in detail. Of course, the war, intended by the East since decades, could not have come unless a certain relation had existed between England, Russia, and France, so that one can ascribe the bigger guilt also—if one wants—to England. But all these matters do not take into consideration which causes are behind that showing the whole world war as a necessity. It is naive to think that the war could have failed to come. Now the people talk, as if this war did not need to come. It is the result of the European karma.

I wanted to indicate something by the spiritual contrasts between the East and the West. It does not depend on the fact that we ask, so to speak, for the outer causes in particular, because they are not important. We must only know that this war is a historical necessity. The single causes are not important there.

But all the heterogeneous effects to which we will have to position ourselves correctly are important. One effect can appear to us as particularly important. It is a great, typical phenomenon that such a war produces many unused etheric bodies. Because this is the biggest war which humankind has waged in its conscious historical development, this characteristic also exists to a very high degree. Unused etheric bodies are produced. The etheric body can supply the human being for long, until the human being is seventy, eighty, or ninety years old. However, during the war human beings are sacrificed in the prime of life. When the human being goes through the gate of death, he takes off the etheric body, as you know, after a short time; but the etheric body of somebody who was killed in action is taken off in such a way that it could still have supplied this human life in a physical body for long, for decades.

In physics one accepts that energy does not get lost. However, that also applies to spirituality. The forces of these etheric bodies, which early go to the etheric world, remain available. Think now that countless unused etheric bodies of those are there who go as young human beings through the gate of death. Nevertheless, it is something particular with these etheric bodies. I would like to explain this at an example which is obvious to our movement and to lead then to the etheric bodies of the warriors gone through death which are contained in the etheric world in the next future.

In this autumn, we experienced the death of the little son of an anthroposophical family which is employed in the area of our Dornach construction. This boy, Theodor Faiss, was seven years old. His father once lived in Stuttgart, and then he came as a gardener to Dornach in the area of the construction and lived there with his family. He himself was soon called up to the army after outbreak of the war and was in a military hospital at the time of the accident. The little, seven-year-old Theodor was a real sunny child, a wonderful, dear boy. Now one day the following happened. We had just a lecture as I give them in Dornach after the construction work. After the lecture somebody came and reported that the little Theodor Faiss has not come back to his mother since the late afternoon. It was ten o'clock in the evening, and one could imagine nothing but that a big tragedy has happened. A removal van had arrived in this afternoon and had gone a way near the so-called canteen where it had to turn round. This carriage had reached a place in those days, in which, one is allowed to state this, no such a big carriage has gone for many decades before, generally maybe no removal van has ever gone and just as little after. Now the little Theodor, before this van had turned round, had been in the canteen. He had been detained there a little bit, otherwise he would have gone sooner with the provisions he had got in the canteen for the dinner. Then he went the way home—it is only a short distance—so that he was just at that place where the van toppled over and fell on him, the little Theodor. Nobody had noticed it, even the coachman did not. He had only got his horses to safety when the carriage toppled over, and did not know that the child was under it. When the absence of the child was reported to us, we had to try to lift the carriage. The friends got tools, and the mobilised Swiss soldiers helped us. Of course, the child was already dead since possibly a half past five o'clock in the afternoon. The removal van had crushed it straight away, it died of suffocation.

There we have such a case to which one can apply what I often tried to make clear using a comparison that one confuses cause and effect. Imagine that we see a person going along a riverbank. The person falls into the river. One runs to him and finds a stone where the person fell into the river and thinks that the person tripped, then fell in the river and died this way. One says that the person has died because he fell into the river. But if one dissects him, one maybe finds that he experienced a heart attack and fell consequently dead into the water. He did not die because he fell into the water, but he fell into the water because he died. You find such mistakes of cause and effect in the judgement of life very frequently and in the usual science even more.

The karma of the little Theodor had run off in a certain way, so that one can really say: he ordered the carriage to that place. I mention this case which is externally exceptionally tragic, because we deal with the etheric body of a child which could have supplied through the life of this child still for decades. This etheric body is passed over with its unused forces to the spiritual world, the etheric world. Where is he? What does he do?—Somebody who is obliged to work on the Dornach construction since that time with artistic intentions, generally to have thoughts in the area of the construction knows if he beholds clairvoyantly at the same time: this whole etheric body and its forces is increased in the aura of the Dornach construction. We have to distinguish: the individuality is somewhere else, it goes its own way, but the etheric body is expelled after some days and exists now in the construction. Never will I hesitate before saying that among the forces which one needs to Intuition the forces of this etheric body are, sacrificed to the construction. Behind life the connections are often completely different than anybody only suspects it. This etheric body has become protecting powers of the construction. Something great is in such a connection.

Consider now, what a big sum of strength goes up to the spiritual world in the unused etheric bodies of those who go now through the gate of death as a result of the military events.

The matters are connected differently than the human beings can imagine. The world karma takes place differently. Spiritual science must be there just to replace fantastic ideas with spiritually true ideas. We can imagine hardly—to mention only one example—something more fantastic or untrue from the spiritual point of view than something that took place in the last decades. A special “peace society”⁴ was founded to put the law at the place of the war, as one said, “the International Law.”—In no time of humankind such dreadful wars were waged as since the “peace society” exists. In the last decades, this peace movement had a monarch among its particular protectors who waged the bloodiest and cruelest wars which ever were waged in world history. So that the installation of the peace movement from the part of the czar must really appear as the biggest comedy which was played in world history, the biggest comedy and at the same time the most hideous comedy. One has to call that luciferic seduction. This can well be investigated in details. One can say, it stupefies the soul if one sees—one may look at the matters as one wants—in the beginning when these war impulses entered Europe, Central Europe, where one assembled like in the Berlin Reichstag, people talking almost about nothing. One has only spoken a little, but the matters have spoken. A lot has been spoken in the West like in the East. But one has the most stupefying impression in a certain way of that what has been spoken in the St. Petersburg Duma by the different parties. In the various way the representatives of the Duma have really brought forward nothing else than the empty phrases with the biggest fire of enthusiasm. It was stupefying. This is a luciferic seduction. However, everything shows us that the fire, which burns during this war, is a warning fire, and that the human beings have to pay attention.

Everything that happens now points to the fact that at least some souls must say to themselves: it cannot go on that way as it has gone in the world, spirituality must flow into the human development. Materialism has found its karma in this most dreadful war of all the wars. In certain respect this war is the karma of materialism. The more the human souls see this, the more they will get beyond arguing, whether this one or that one is responsible for the war, and say to themselves: this war was sent to us in world history that it is an admonisher that we should turn to a spiritual understanding of the whole human life.

Materialism makes not only the souls of the human beings materialistically minded; it also corrupts the logic and makes the feeling dull. Within Central Europe, one still has to see something that is connected with that which I have said: that one has to deal most intimately with the further development of the Christ Impulse just in Central Europe. But that belongs to it that one has to start understanding the spirits who have already laid the germs. Only one example: Goethe wrote a theory of colours. The physicists look at it as something, about which they say compassionately smiling: what has the poet understood of the colours? He was just a dilettante.—Since the eighties of the nineteenth century I try to help the Goethean theory of colours on the road to success against modern physics. This cannot be understood. Why can it not be understood? Because the materialistic principle, which came from the British folk-soul, penetrated Central Europe. Newton whom Goethe had to combat won the victory over that which issued from Goethe's spirit. Goethe also founded a theory of evolution in which is shown by grasping spiritual laws how the beings advance from the most imperfect condition to the most perfect. This was too hard to understand. When Darwin brought his theory of evolution, the people accepted it, because they could understand it easier. Darwin was victorious over Goethe. The materialistic thinker who was inspired by the British folk-soul was victorious over Goethe who got everything from the most intimate dialog with the German folk-soul.

Ernst Haeckel has experienced something tragic. He lived mentally through his whole life on that which Huxley and Darwin have given to him. The materialism of Ernst Haeckel is basically a very English product. When the war broke out, Haeckel was outraged about what happened from the British islands. He was one of the first to send back the English medals, certificates and honourings. What must be sent back, however, are not the certificates, medals and honourings, but the English coloured Darwinism and the English coloured physics. One has to call that in mind, so that one sees what can be striven for in the Central European area as an intimate being together with the laws of the world.

One can corrupt the childish soul mostly if one already pours out in it that which develops then in only materialistic colouring. The centuries have worked towards it. Among the Britons over there, Ahriman inspired a great author, so that this author wrote a work which was completely intended to influence the soul materialistically from the childish age on in such a way that one does not notice it, because one does not consider it preparing materialism. This is Robinson Crusoe. The whole way, as Robinson is described, is so clever that these ideas of Robinson Crusoe if they are taken up prepare the mind in such a way that it can later think only materialistically. Humankind is not yet cured of inventors of such Robinsons; they always existed and exist even today. I could give many examples.

I talk about these matters not to say anything against the peoples of the West who have to be as they are, but to show how in Central Europe the human beings have to find the connection with the big, only germ-like values of the future development. The role of Austria is also significant in particular. In the last decades, one could see some spirits striving for high ideals like Hamerling⁵ in poetry, like Carneri⁶ who wanted to deepen Darwinism concerning moral, and like Bruckner⁷ and other artists in all kinds of fields. It matters such a self-reflection of the people

Now we look at the unused etheric bodies which exist there. These etheric bodies were taken off by human beings who learnt during a big event to sacrifice themselves for something that there is no longer for them, not as anything sensory at least: for the people. If somebody talks today as a spiritual scientist about the fact that there a folk-soul is as an archangel et cetera, then they laugh at him. What one calls folk-soul in materialism is only the summary of the qualities which the human beings of a people have. What the materialist calls people is only the sum of the human beings who live together and look similar in an area. We speak about a people in such a way that we know: the folk-soul exists as a real being of the archangel's rank. Even if anybody who sacrifices himself who goes through death for his people has no clear idea of a real folk-soul on the field of the events, nevertheless, he confirms by the way he goes through death that he believes in a further effectiveness after this death that he believes that there is more than that which the eyes see in the people: its connection and its keeping together with the supersensible realm.

Everybody who goes through death, whether he knows it more or less, goes through this death, confirming that there is a supersensible world; this is stamped to his etheric body. So that in future except those who will live on the physical earth when peace has taken place again, the unused etheric bodies will live for ever sending these tones to the music of the spheres: there is more in the world than that which can be seen only with physical eyes. Spiritual truth sounds into the music of the spheres by that which the dead leave behind in their etheric bodies, apart from that which they take with their individualities which they carry through the life between death and new birth.

However, one has to listen to that which will live and sound from these etheric bodies. For these etheric bodies were taken off by human beings who, confirming the truth of the spiritual world, went through death. The biggest sin of humankind will be if it does not listen to that which the dead call to it by their warning etheric bodies. How much is the view to the spiritual world enlivened if one has to imagine that the fathers and mothers, the sisters and brothers, sons and daughters, who lose dear relatives and friends, must say to themselves: what was there sacrificed, lives for the whole humankind, admonishing that which has to come.

If one relied on the events of the physical world, one could not have a lot of hope for the prosperous progress of the spiritual movement which should be cultivated in our spiritual-scientific world view. When recently a good, loyal co-worker died, in the thirtieth year of his life, there was in my words, which I directed to this soul after he has gone through the gate of death, the entreaty that he would like to co-operate as faithfully and courageously on our spiritual-scientific field as he co-operated here faithfully and devotedly, using everything that he knew. He co-operated diligently here on the physical plane, this co-worker. I gave him this as a message for his life between death and new birth that he may co-operate after death as he done it before death, because we count on these dead, the so-called dead, as on the living.

Our spiritual-scientific world view must be vivid, so that the abyss is overcome between the so-called dead and the living that we feel the dead among us like living human beings. We want not only theory, but life. That is why we also point to the fact that a living bond exists between those who live on earth when peace is again, and those who went through the gate of death. The human beings will be able to learn from the dead, will have to learn how these dead help in the big spiritual progress which must seize the earth.

Sometimes one recognises in life that the human logic does not suffice. I would like to give you an example, not for personal reasons, but to characterise the way people position themselves to our movement. Some years ago, one could read an article about our spiritual science in a South German very serious magazine written by a famous philosopher of the present. Spiritual science was treated there in such a way that it could make a certain impression on the people because the article was written by a great philosopher. The editor of the magazine prided himself in particular that he could publish an article on spiritual science by such a famous man. Of course, everything was shown badly and erroneously; a totally askew picture of spiritual science was given. What did the editor need, however, to see what a judgment about our movement he had delivered, actually, in his monthly magazine?

Then the war came. That man who had written the article wrote some letters to the editor. These letters contain the most repellent things one can generally say about the Central European culture. He ranted and sneered terribly about this Central European culture. The editor printed these letters as an example of how brainlessly one can think about this culture. Now he says: this person writes, nevertheless, as only a person can write who should be in the lunatic asylum.—The fact is that such a thing was necessary for a good editor to see that the man should be in the lunatic asylum who wrote this article about spiritual science some years ago and wreaked much havoc outwardly. If the man had to be in the lunatic asylum, he should already be there at that time. But at that time he wrote an article about spiritual science.

Such matters happen in the world. Quite different supports have to come to get a judgment than those the human being has today. However, the spiritual scientist stands firmly on the ground that shows clearly that truth finds its way. But spiritual science must have an effect on the development of humankind, so that the necessary matters take place. Like in that time, when the emperor Constantine had to complete his task, the Christ Impulse had to work from the spiritual world on the subconscious, like with the Maid of Orleans the Christ Impulse had to work, so that happened what had to happen, the Christ Impulse has to go on working, only now more in the consciousness. There must be souls in future who know: up there in the spiritual world are those who sacrificed themselves with their individualities and request us to follow them and believe in the effectiveness of spirituality they got through death. But also the forces of the unused etheric bodies call into the future what one only needs to understand to take up it in our own souls. On earth, however, must be the souls who hear this. Souls must be there who prepare themselves by the right and living understanding of our spiritual science. Our spiritual science has to create souls here on earth that are able to have premonitions of what the etheric bodies of the dead up there speak in future. The souls who know: there up are the forces which can admonish the human beings who had to be left to their own resources on earth. If here below souls aware of spirit direct their senses to the hidden tones of the spiritual world, the right fruits will originate from all the blood that flowed, from all the sacrifices that were accomplished, from all the grief that had to be endured and must still be endured. Looking at the hope which may be expressed that a lot of souls may be found by spiritual science who can hear these voices which sound from the spiritual world in particular as a result of this war, I would like to speak, to sum up, the last words of this consideration, words which should express only as a feeling what I would like to stimulate in your souls:

From the courage of the fighters,
From the blood of the battles,
From the grief of the bereaved,
From the nation's sacrifices
Will grow up the fruits of spirit
If souls aware of spirit turn
Their senses to the spirit-land.

With such emotions in the heart we always want to penetrate ourselves with the sense of the rose cross, so that this rose cross is considered rightly by us as the slogan of our working and weaving and feeling. Not the black cross only. Somebody who tears the roses from the black cross would only have the black cross, would be enslaved by Ahriman. The black cross is the life striving for the bare matter. And anybody who tears the cross from the roses and prefers only to have the roses does not find the right. Since the roses, separated from the cross, would raise us to life, but this life would strive egoistically for spirituality and not reveal something spiritual in the material. Not only the cross, not only the roses, but the roses on the cross, the cross bearing the roses, both in harmonious interaction: this is our right symbol.

• 1. Carl Linné in his Philosophia Botanica, Stockholm 1751
• 2. agreement by the French president Faure and Czar Nicholas II in 1897
• 3. Houston Stewart Chamberlain: New War Essays, Munich, 1915
• 4. peace conferences in the Hague from 1899 to 1907, convened on the initiative of Czar Nicholas II
• 5. Robert Hamerling (1830–1889), cf. The Riddle of the Human Being and Autobiography, Rudolf Steiner's Collected Works volumes 20 and 28
• 6. Bartholomäus von Carneri (1821–1909), cf. Methodical Foundations of Anthroposophy, Rudolf Steiner's Collected Works volume 30.2.29
• 7. Anton Bruckner (1824–1896), Austrian composer

Anyone who wishes to attach any value to the form of spiritual-scientific world view that I will be speaking about today and tomorrow will need to familiarize themselves with the peculiar contradiction inherent in the development of humanity, namely that a spiritual current, a spiritual impulse, can be eminently timely from a certain higher point of view, and that this timeliness is nevertheless at first sharply rejected by contemporaries, rejected in a way that one might say is thoroughly understandable.

The impulse for a new view of the universe of space, which Copernicus gave at the dawn of the new era, was timely from the point of view that the development of humanity at the time of Copernicus made it necessary for this impulse to come. This impulse proved to be quite untimely for a long time to come, in that it was opposed by all those who wanted to hold on to old habits of thought, to prejudices that were centuries and millennia old. To the followers of spiritual science, this spiritual scientific world view appears to be in keeping with the times, and it is out of date from the point of view of those who still judge it from that perspective. Nevertheless, I believe that in the course of today's and tomorrow's lecture I will be able to show that in the subconscious depths of the soul of contemporary humanity there exists something like a yearning for this spiritual-scientific world view and something like a hope lives for it:

As it presents itself at first, this spiritual science wants to be a genuine continuation of the scientific work of the spirit, as it has been done in the last centuries. And it would be quite wrong to believe that this spiritual science somehow developed opposition to the great triumphs, to the immense achievements and the far-sighted truths that natural scientific thinking of the last centuries has brought. On the contrary, what natural science was and is for the knowledge of the external world, that this spiritual science wants to be for the knowledge of the spiritual world. In this way, it could almost be called a child of the scientific way of thinking, although this will still be doubted in the broadest circles today.

In order to give an idea, not a proof, but initially an idea that should lead to understanding, the following is said about the relationship between the spiritual science meant here and the scientific world view: If we look at the great, powerful of the development of natural science knowledge in the last three to four centuries, we say that on the one hand it has brought immeasurable truths across the broad horizon of human knowledge, and on the other hand that this thinking has been incorporated into practical life. Everywhere we see the benefits of this in the fields of technology and commerce, which have been brought to us by the laws and insights of natural science that have been incorporated into practical life. If we now wish to form an idea of the attitude of spiritual science to these advances, we can begin by making a comparison. We can look at the farmer who cultivates his field and reaps the fruits of the field. The greater part of these fruits of the field are taken into human life and used for human sustenance; only a small part remains. This is used for the new sowing of the fruits. Only the latter part can be said to be allowed to follow the driving forces, the inner life and formative forces that lie in the sprouting grain, in the sprouting fruit itself. What is brought into the barns is mostly diverted from its own developmental progress, is, as it were, led into a side stream, used for human food, and does not directly continue what lies in the germs, what the own driving forces are.

Thus, the spiritual science referred to here appears to be more or less what natural science has brought in the way of knowledge in recent centuries. By far the greatest part of this has rightly been used to gain insight into external, sensual-spatial facts, and has been used for human benefit. But there is something left over in the human soul from the ideas that the study of nature has provided in recent centuries that is not used to understand this or that in the sensual world, that is not used to build machines or maintain industries, but that is brought to life so that it is preserved in its own right, like grain that is used for sowing again and allowed to follow its own laws of formation. man imbues himself with the wonderful fruits of knowledge that natural science has brought forth, when he allows this to live in his soul, when he has a feeling for asking: How can the life of the soul be illuminated and recognized through the concepts and ideas that natural science has provided? How can one live with these ideas? How can one use them to understand the main driving forces of human soul life? If the human soul has a feeling for raising these questions with the spiritual treasure acquired, not in theory but with the full wealth of soul life, then what can only now, in our time, when science has been cultivated on its own ground, so to speak, for a while, merge into human culture.

And in another respect too, this spiritual science can be called a child of the scientific way of thinking, only the spirit must be investigated in a different way from nature. Precisely if one wants to approach the spirit with the same certainty, method and scientific basis as natural science approaches nature, then one must transform scientific thinking and shape it in such a way that it becomes a suitable tool for the knowledge of the spirit. These lectures will share some insights into how this can be achieved. Especially when one is firmly grounded in natural science, one realizes that the means by which it works cannot be used to gain spiritual knowledge. Time and again, enlightened minds have spoken of the fact that, starting from the firm ground of natural science, man must recognize that his power of knowledge is limited. Natural science and Kantianism — to mention only these — have contributed to the belief that the cognitive powers of the human mind are limited, that man cannot penetrate through his knowledge into the regions where the source lies, to which the soul must feel connected; where man realizes that not only the forces that can be grasped by natural science are at work, but other forces as well. In this respect spiritual science completely agrees with natural science. Precisely for the cognitive abilities that natural science has magnified, and on which natural science must also stop as such, there is no possibility of penetrating into the spiritual realm.

But in the human soul lie dormant other cognitive faculties, cognitive faculties that cannot be used in everyday life and in the hustle and bustle of ordinary science, but that can be brought forth from this human soul and that, when they are brought forth, when they are, as it were, from the hidden depths of the human soul, then they make something different out of the person: they permeate him with a new kind of knowledge, with a kind of knowledge that can penetrate into areas that are closed to mere natural science. It is (I attach no special value to the expression, but it clarifies the matter) a kind of spiritual chemistry through which one can penetrate into the spiritual regions of existence, but a chemistry that only bears a similarity to external chemistry in terms of secure logic and methodical thinking: it is the chemistry of the human soul itself. And from this point of view, in order to make ourselves understood, I will say the following by way of comparison: when we have water before us, this water has certain properties. The chemist comes and shows that this water contains hydrogen and oxygen. Take hydrogen: it burns, it is gaseous, it is quite different from water. Would someone who knew nothing about chemistry ever be able to tell from looking at water that it contains hydrogen? Water is liquid, does not burn, and even extinguishes fire. Hydrogen burns, is a gas. In short, would someone be able to tell from looking at water that it contains hydrogen? Nevertheless, the chemist comes and separates the hydrogen from the water. Man can be compared to water as he appears in everyday life, as he appears to ordinary science. In him are united the physical and the bodily and the spiritual-soul. External science and the world view that is based on it are quite right when they say: Yes, this person standing before us cannot be seen to have a spiritual-soul within him; and it is understandable when a world view completely denies this soul-spiritual. But that is just as if one were to deny the nature of hydrogen.

However, there is a need for proof that the spiritual-soul can really be represented separately from the human being, separate from the physical body, in spiritual-soul chemistry. This can be. That there is such a spiritual-mental chemistry is what spiritual science has to say to mankind today, just as Copernicanism had to say to a surprised mankind that the earth does not stand still, but moves around the sun at a furious pace, but the sun stands still. And just as Copernican writings were on the Index until well into the 19th century, so too will the insights of spiritual science be on the Index of other worldviews for a long time to come. These are worldviews that cannot free themselves from centuries-old prejudices and habits of thought. And the fact that this spiritual science can already, to a certain extent, touch hearts and souls, that it is not exactly outside the search of our time, we have a small proof of this, which I do not want to boast about, but which may be mentioned as a testimony to, I would say, the hidden timeliness of spiritual science in souls. Are we indeed in a position, already in our time, to build a free school of spiritual science on free Swiss soil; and can we not see, through the understanding of the friends of this spiritual current, the emblem of the same in the new architectural style of the double-domed rotunda, which is to rise from Dornach's heights, near Basel, as a first external monument to what this spiritual science has to offer to modern culture? That this building is already being erected, that the forms of its domes are already rising above the rotunda, allows us today to speak of spiritual science with much more hope and inner satisfaction, despite all the opposition, despite all the lack of understanding that it encounters and must still encounter in wide circles.

What I have called spiritual chemistry is certainly not something that can be achieved through external methods that can be seen with the eyes and that are brought about by external actions. What can be called spiritual chemistry takes place only in the human soul itself, and the procedures are of an intimate soul-spiritual nature, procedures that do not leave the soul as it is in everyday life, but which affect this soul in such a way that it changes, that it becomes a completely different tool of knowledge than it usually is. And they are not some kind of, one might say, miraculous exercises, some exercises taken from superstition, which are thus applied in spiritual chemistry, but they are thoroughly inner, spiritual-soul exercises, which build on what is also present in everyday life: powers of the soul , which are always there, which we need in everyday life, but which, in this everyday life, I would say, are only used incidentally, but which must be increased immeasurably, must strengthen themselves into the unlimited if man is to become truly a spiritual knower.

The one power that is active in our whole soul life, more incidentally, but must be increased immeasurably, we can call it: attention. What is attention? Well, we do not let the life that flows past the soul shape itself; we gather ourselves up inwardly to turn our spiritual gaze to this or that. We pick out individual things, place them in the field of vision of our consciousness, and concentrate the soul forces on these details. And we may say: Only in this way is our soul life, which needs activity, also possible in everyday life, that we can develop such an interest that highlights individual events and facts and entities from the passing stream of existence. This attention is absolutely necessary in ordinary life. One will understand more and more, especially when spiritual science also penetrates a little into the soul, that what people call the memory question is basically only an attentiveness question, and that will throw important light on all educational questions. One can almost say that the more one endeavors to put the soul into the activity of attentiveness again and again, already in the growing and also in the later human being, the more the memory is strengthened. Not only does it work better for the things we have paid attention to, but the more often we can exercise this attention, the more our memory grows, the more intensively it develops. And another thing: Who has not heard today of that sad manifestation of the soul that could be called the discontinuity of consciousness? There are people today who cannot look back on their past life and remember it in its entirety, who do not know afterwards: You were with your ego in this or that experience; who do not know what they have been through. It may happen that such people leave their home because they have lost the consistency in their mental experience; that they leave their home without rhyme or reason, that they go through the world as if with the loss of their own self, so that it takes them years to find their self again and to be able to pick up where their self left off. Such phenomena would never lead to the tragedy that they often do if it were known that this integrity, this consciousness of being fully aware of oneself, also depends on the correct development of the activity of attention.

Thus, the exercise of attention is something we absolutely need in our ordinary lives. The spiritual researcher must take it up, develop it into a special inner soul strengthening, deepen it into what could be called meditation, concentration. These are the technical terms for the matter. Just as in our ordinary life, prompted by life itself, we turn our attention to this or that object, so the spiritual researcher, out of inner soul methodology, turns all soul powers to a presentation, an image, a sensation, a will impulse, an emotional mood that he can survey, that is quite clear before his soul, and on which he concentrates all the soul's powers; but he concentrates in such a way that he has suppressed, as only otherwise in deep sleep, all sensory activity directed towards the outside world, so that he has brought all thinking and striving, all worries and affects of life to a standstill, as otherwise only in deep sleep. In relation to ordinary life, man does indeed become as he otherwise does in deep sleep; only that he does not lose consciousness, that he keeps it fully awake. But all the powers of the soul, which are otherwise scattered on external experience, on the worries and concerns of existence, are concentrated on the one idea, feeling or other that has been placed by will into the center of the human soul life. As a result, the powers of the soul are concentrated and that which otherwise only slumbers, only works for this life as it were between the lines of life, that power is brought to the fore, is shaped out of the human soul; and it actually comes about that through this inner strengthening of the human soul in the concentrated activity, in the attention increased to the immeasurable, this soul learns to experience itself in such a way that it becomes capable of consciously tearing itself out of the physical-sensual body, as hydrogen is dissolved out of water by the chemical method.

However, it is an inner soul development that takes years if the spiritual researcher wants to enable his soul to tear itself away from the physical body through such attention and concentration exercises. But then the time comes when the spiritual researcher knows how to connect a meaning to the word, oh, to the word that sounds so paradoxical to today's world, to the word that seems so fantastic to this world: I experience myself as a spiritual being outside of my body and I know that this body is outside of my soul – well, like the table is outside of my body. I know that the soul, inwardly strengthened, can experience itself in this way, even if it has the body before it like a foreign object, this body with all the destinies that it undergoes in the ordinary outer life. In what he otherwise is, the human being will completely express himself as a spiritual-soul entity separate from his body. And this spiritual-soul entity then displays very different qualities than it does when it is connected to the physical-sensual body and makes use of the intellect bound to the brain.

First of all, the power of thought detaches itself from physical experience. Since I do not want to speak in abstractions, but rather report on real facts, please do not be put off by the fact that I want to describe, unembellished and without prejudice, what may still sound paradoxical today. When the spiritual researcher begins to associate a meaning with the word: You now live in your soul, you know that your soul is a truly spiritual being in which you experience yourself when you are outside of your senses and your brain, then he initially feels with his thinking as if outside of his brain, surrounding and living in his head. Yes, he knows that as long as one is in the physical body between birth and death, one must return again and again to the body. The spiritual researcher knows exactly how to observe the moment when he, after having lived with the pure spiritual-soul, returns with his thinking to his brain. He experiences how this brain offers resistance, feels how he, as it were, submerges with the waves of his earlier, purely spiritual life and then slips into his physical brain, which now, in its own activity, follows what the spiritual-soul accomplishes. This experience outside of the body and this re-immersion into the body is one of the most harrowing experiences for the spiritual researcher.

But this thinking, which is purely experiencing itself and takes place outside the brain, presents itself differently from ordinary thinking. Ordinary thoughts are shadowy compared to the thoughts that now stand before the spiritual researcher like a new world when he is outside his body. Thoughts permeate each other with inner pictorialness. That is why we call what presents itself to the spiritual eye: imaginations - but not because we believe that these only contain something fantastic or imagined, but because what is perceived there is actually experienced is experienced, imagined; but this imagination is an immersion in the things themselves, one experiences the things and processes of the spiritual world, and the things and processes of the spiritual world present themselves in imaginations before the soul. —- Thus thinking can be separated from the physical-bodily life, and the spiritual researcher can know himself in a world of spiritual processes and entities.

But other human faculties can also be detached from the purely physical and bodily. When the thinking is detached, the spiritual researcher experiences himself first in his purely spiritual and soul-like essence, after all that has been described so far. But what he experiences there with the things and processes in the spiritual world is a completely different way of perceiving than the ordinary perception. When we usually perceive things, they are there and we are here; they confront us. This is not the case from the moment we enter a spiritual world in our spiritual and soul experience, which arises around us with the same necessity as colors and light arise around the blind man when he has undergone an operation. No, we do not experience the spiritual world in the same way as the external world. This experience is such that one does not merely have the things and beings of the spiritual world before one, but one submerges oneself in them with one's entire being. Then one knows: one perceives the things and beings by having flowed into them with one's being and perceiving that which is in them in such a way that they reproduce themselves in the images that one sees. One feels that all perception is a reproduction. One feels that one is in a state of constant activity. Therefore, one could call this revival of the imaginative world of thought a spiritual mimic, a spiritual play of expressions. One tears oneself out of the bodily with its soul-spiritual; but this soul-spiritual is in perpetual activity and submerges into the processes of the spiritual world and imitates what lives in them as their own powers; and one feels so connected with the beings that one can compare this submerging with standing before a person and intuiting what is going on in his life, and having such an inner experience of it that one would show the expression of sorrow in one's own countenance if the other were sad, and show the expression of joy in one's own countenance if the other were joyful. Thus one experiences spiritually and soulfully what others are experiencing; one becomes the expression of it oneself. In the spiritual countenance, one expresses the essence of things. One is driven to active perception. One may say: spiritual research makes quite different demands on the human soul than external research, which passively accepts things. The soul is required to be inwardly active and to be able to immerse itself in things and beings and to express itself in the way that things present themselves to it.

Just as the power of thought, as a spiritual-soul power, can be separated out of the physical-bodily in spiritual chemistry, so can another power, which man otherwise only uses in the body, which, so to speak, pours itself into the body, be separated out of this body. However strange it may sound, this other power is the power of speech, the power that we otherwise use in ordinary life when speaking.

What happens when we speak? Our thoughts live within us, our thoughts vibrate with our brain; this is connected to the speech apparatus, muscles are set in motion; what we experience inwardly flows out into the words and lives in the words. From the point of view of spiritual science, we must say that in speaking we pour out what is in our soul into physical organs. The detachment of the speech power from the physical-sensory body arises from the fact that the human being increases attention, as described, and adds something else – again, an activity that is usually already present and must also be increased to an unlimited degree. This power is devotion.

We know it in those moments when we feel religious, when we are devoted to this or that being in love, when we can follow things and their laws in strict research, when we can forget ourselves with all our feelings and thoughts. We know this devotion. It actually only flows between the lines of ordinary life. The spiritual researcher must increase this power to infinity; he must strengthen it without limit. He must indeed be able to give himself up to the stream of existence in such a way as he is otherwise only given up to this stream of existence – without doing anything himself to what he experiences – in deep sleep, when all the activity of his limbs rests, when all the senses are silent, when man is only completely given up and does nothing; but then he has lapsed into unconsciousness in his sleep. But if a person can bring himself by inner volition to do it again and again as an exercise for his soul, to suppress all sensory activity, to suppress all movement of the limbs, to transfer his physical-sensual life into a state that is otherwise only in deep sleep, but to remain awake, to keep his inner and develops the feeling of being poured into the stream of existence, wanting nothing but what the world wants with one: if he evokes this feeling again and again, but evokes it apart from attention, then the soul strengthens itself more and more.

But the two exercises - the one with attention and the one with devotion - must be done separately from each other; because they contradict each other. If attention requires the highest level of concentration on one object - deep meditation - then devotion, passive devotion to the flow of existence, requires an immense increase in the feeling that we find in religious experience or in other devotion to a loved one. The fruits that man draws from such an immeasurable increase of devotion and attention are precisely that he separates his spiritual-soul life from the physical-bodily. And so the power that otherwise pours into the word, that is activated by it not remaining within itself but setting the nerves in motion, this power can be separated from the outer speech activity and remain within itself in the soul-spiritual. In this way, the power of speech – we can call it that – is torn out of its sensual-physical context, and the person experiences what, in Goethe's words, can be called spiritual hearing, spiritual listening.

Once again, the human being experiences himself outside of his body, but now in such a way that he submerges himself in things and perceives the inner essence of things; but also perceives it in such a way that he recreates it within himself, as with an inner gesture, not just with a facial expression, but with an inner gesture, as with an inner gesture. The soul-spiritual, torn out of the body, is thus activated, as when we are tempted, through a special disposition in relation to our talent for imitation, to express through our gesture what occupies us. What is done only by special talents, the soul, which is torn out of the body, does in order to perceive. It plunges into things, and it actively recreates the forces that are at play within them. All this perception in the spiritual world is an activity in which one engages, and by perceiving the activity in which one has to place oneself, because one recreates the inner weaving and essence of things, one perceives these things. In the outer, sensory world, hearing is passive; we listen. Speaking and hearing flow together in spiritual hearing. We immerse ourselves in the essence of things; we hear their inner weaving. What Pythagoras called the music of the spheres is something that the spiritual researcher can truly achieve. He immerses himself in the things and beings of the spiritual world and hears, but also speaks by uttering. What one experiences is a speaking hearing, a hearing speaking in immersing oneself in the essence of things. It is true inspiration that arises.

And a third inner activity, a third kind of inner experience, can come over the spiritual researcher if he continues to develop increased attention and devotion. What occurs to and in the spiritual researcher as he experiences himself outside his body, I would like to discuss it in the following way.

Let us consider the child. I cannot speak about this in detail, I only want to hint at what is important for the purpose of today's lecture: it is a peculiarity of the growing human being that he must give himself his direction in space, that he must give himself the way in which he is placed in space, in the course of childhood. The human being is born unable to walk or stand, initially, as we say here in Austria, having to use all fours. Then he develops those inner powers that I would call powers of uprightness, and through this something comes to the fore in man that so many deeper minds have sensed in its significance by saying: because man can rise in the vertical direction, he knows how to direct his gaze out into the vastness of the celestial space, his gaze does not merely cling to earthly things. But the essential thing is that through inner forces, through inner strength and experience, man develops out of his helpless horizontal life, so to speak, into an upright vertical life. The scientist will readily understand that the inner activity of man is something quite different from the hereditary forces that give the animal its powers of orientation in the world. The forces at work in the animal that bring the animal in this or that direction to the vertical act quite differently in man, in whom a sum of forces is at work that pulls him out of his helpless situation and that works inwardly to instruct him in the direction of space through which he is actually an earthly man in the true sense of the word, through which he first becomes what he is as a human being on earth. These forces work very much in secret. One can only cope with them when one has already delved a little into spiritual science; but it is a whole system, a great sum of forces. They are not all used up in the childlike period of man, when he learns to stand and walk. There are still forces of this kind slumbering within man; but they remain unused in the outer life of the senses and in the outer life of science.

Through the exercises of increased attention and devotion performed by the soul, the human being becomes inwardly aware of how these forces that have raised him as a child are seated within him. He becomes aware of spiritual powers of direction and of spiritual powers of movement, and the consequence of this is that he is able to add to the inner mimic, to the inner play of the features, to the inner ability to make gestures, to the inner gesture, also the inner physiognomy of his spiritual and soul life. When the soul and spirit have emerged from the physical body, when a person begins to understand as a spiritual researcher what is meant by the words: 'You experience yourself in the soul and spirit' — then the time also comes when he becomes aware of the forces that have raised him up, that have placed him vertically on the earth as a physical, sensual being. He now applies these powers in the purely spiritual-soul realm, and this enables him to use these powers differently than he does in his ordinary life; he is able to give these powers other directions, to shape himself differently than he did in physical experience during his childhood. He now knows how to develop inner movements, knows how to adapt to all directions, knows how to give his spiritual self different physiognomies than as an earthly human being; he is able to delve into other spiritual processes and beings; he knows how to connect that he transforms the powers which otherwise change him from a crawling child to an upright human being, that he transforms these in the inner spiritual things and entities, so that he becomes similar to these things and entities and thus expresses them himself and perceives them through this. That is real intuition. For the real perception of spiritual entities and processes is an immersion in them, is an assumption of their own physiognomy. While one experiences the processes in the beings through inner mimicry, while one experiences the mobility of the spiritual beings by being able to recreate their gestures; one is now able to transform oneself into things and processes, one is able to take on the form of the spiritual, and in so doing one perceives it, that one has become it oneself, so to speak.

I did not want to describe to you in general philosophical terms the way in which the spiritual researcher enters into the spiritual worlds. I wanted to describe to you as concretely as possible how this spiritual-soul experience breaks away from the bodily, from physical-sensory perception, and submerges into the spiritual world by becoming active in it. But this has become evident, that every step into the spiritual world must be accompanied by activity, that we must know with every step that things do not reveal their essence to us, but that we can only know that about things and processes of the spiritual world, which we are able to recreate, to search for, by being able to behave actively perceptively. This is the great difference between spiritual knowledge and ordinary external knowledge: that external knowledge is passively surrendered to things, while spiritual knowledge must live in perpetual activity, man must become what he wants to perceive.

Even today, or one could also say, even today, one is forgiven when one speaks of a spiritual world in general. People still put up with that. But it still seems paradoxical in our time that someone can say: A person can detach themselves from all seeing, hearing, all sensory perceptions, all thinking that is tied to the nerves and brain, and then, while everything that is experienced in physical existence disappears completely before them, can feel surrounded, know that they are surrounded by a completely new, concrete world, indeed, by a world in which processes and beings are purely spiritual, just as processes and beings in the physical world are physical. Spiritual science is not a vague pantheism, it is not a general sauce of spiritual life. In the face of spiritual science, if one speaks only of a pantheistic spiritual being, it is as if one said: I lead you to a meadow, something sprouts there, that is nature; then one leads him into a laboratory and says: That is nature, pan-nature! All the flowers and beetles and trees and shrubs, all the chemical and physical processes: Pan-Nature! People would be little satisfied with such Pan-Nature; because they know that you can only get along if you can really follow the individual. Just as little as the external science speaks of Pan-Nature, just as little spiritual science speaks of a general spirit sauce; it speaks of real, perceptible, concrete spiritual processes and entities. It must not be afraid to challenge time by saying: Just as we, when we are in the physical world, first see people around us as physical beings among, one might say, the hierarchies of physical beings, of minerals, plants, animals and human beings, the same fades from our spiritual horizon when we immerse ourselves in the spiritual world; but spiritual realms and hierarchies emerge: beings that are initially the same as human beings, beings that are higher than human beings; and just as animals, plants and minerals descend from human beings in the physical world, there are beings and creatures ascending from human beings into higher realms of existence, individual, unique spiritual entities and creatures.

How the human soul places itself in the spiritual world, what its life is like within this spiritual world according to spiritual research, which in principle has been indicated today; how the human soul has to live in this spiritual world when it lays aside the physical body at death, when it traverses the path after passing through the gate of death, in a purely spiritual world, will be the subject of the day after tomorrow. The lecture the day after tomorrow will deal with individual insights of spiritual science about this life after death.

What spiritual science develops as its method – well, you notice it immediately – it differs very significantly from what our contemporaries can admit as such, based on the thought habits that have formed over the centuries and which are just as stuck in relation to this spiritual science as the thought habits of past centuries were stuck in relation to the Copernican world system. But how should spiritual science think about the search of our time if it wants to understand itself correctly and behave correctly towards this search of our time?

The first objection that can so easily be made from our time is that one says: Yes, the spiritual scientist speaks of the fact that the soul should first develop special powers; then it can look into the spiritual world. But for the one who has not yet developed these powers, who has not yet mastered the art of forming mental images, of separating thought, of separating the powers of speech, of separating the powers of spatial orientation, of separating the powers of orientation in the world of beings, the spiritual world would be of no concern to him! Such an objection is just like that of someone who would say: For someone who cannot paint, pictures are of no concern. — That would be a pity. Only someone who has learned to paint can paint pictures. But it would be sad if the only pictures a person who could paint could understand were those that had to do with the world of nature. Of course, only the painter can paint it; but when the picture stands before man, it is the case that the human soul has the very natural powers within itself to understand the picture, even if it is not able to paint it. And the human soul has a language within itself that connects it to the living art. Such is the case with spiritual science. Only he who has become a spiritual researcher himself can discover and describe the facts, processes and entities of the spiritual world; but when the spiritual researcher endeavors — as has been attempted today, for example, with regard to the spiritual scientific method — to clothe what he has researched in the spiritual world in the words of ordinary thoughts and ideas , then what he gives can be grasped by every soul, even if it has not become a spiritual researcher; if it can only do away with all that comes from contemporary education, from education that pretends to stand on the firm ground of natural science, but in truth does not stand on it at all, but only believes it. If only the soul can rid itself of all prejudices, if it can truly devote itself to the contemplation of a picture as impartially as the mind researcher knows how to tell, then the result of spiritual research can be understood by every soul. Human souls are predisposed to truth and to the perception of truth, not to the perception of untruth and falsity, if only they clear away all the debris that accumulates from prejudice. Deep within the human soul is a secret, intimate language, the language by which everyone at every level of education and development can understand the spiritual researcher, if only they want to.

But this is precisely what the spiritual scientist finds in the search of our time. In past centuries, people believed that they could only know something about the spiritual world through religious beliefs; in recent times, these souls have been able to believe that certain knowledge can only be built on external facts; in our time, souls do not yet know this in their superconsciousness, as one might say – what they can realize in concepts and ideas and feelings, it is not yet settled -, but for the spiritual researcher it is clear: we live in a time in which, in the depths of human souls, in those depths of which these souls themselves do not yet know much, longing for spiritual science, hope for this spiritual science, is being prepared. More and more it will be recognized that old prejudices must vanish. Especially in regard to thinking many things will be recognized. Thus there will still be many people today, especially those who believe themselves to be standing on firm philosophical ground, who will say: Has not Kant proved it, has not physiology proved it, that man cannot penetrate below the sense world with his knowledge? And now along comes a spiritual science that wants to refute Kant, wants to show that what modern physiology so clearly demonstrates is not correct! Yes, spiritual science does not even want to show that what Kant says from his point of view and what modern physiology says from its point of view is incorrect; but time, the still secret search of time, will learn that there is another point of view regarding right and wrong than the one we have become accustomed to. Let us see how the real practice of life – the practice of life that is the fruitful one – relates to these things.

Someone could prove by strict arguments that man with his eyes is incapable of seeing cells, for example. Such a line of argument could be quite correct, as correct as Kant's proof that man, with the abilities that Cart knows, cannot penetrate into the essence of things. Let us assume that microscopic research did not yet exist and it was proved that man cannot see the smallest particles. This may be correct. The proof can be absolutely conclusive in every respect and nothing could be said against the strict proof that man with his eyes cannot see the smallest partial organisms of the large organisms. But that was not the point in the real progress of research; there it was important to show, despite the correctness of this proof, that physical tools can be found, microscope, telescope and others, to achieve what cannot be achieved at all demonstrably if the abilities remain unarmed, which man has. Those are right who say: Human abilities are limited; but spiritual science does not contradict them, it only shows that there is a spiritual strengthening and reinforcement of the human powers of cognition, just as there is a physical strengthening, and that despite the correctness of the opposite train of thought, fruitful spiritual research must place itself precisely beyond such correctness and incorrectness. People will learn to no longer insist on what can be proved with the limited means of proof available; they will realize that life makes other demands on the development of humanity than what is sometimes called immediately and logically certain.

And another thing must be said if the real, not merely the imagined, search of the time is to be related to what spiritual research really has as its task, as its goal. Once again, reference may be made to the truly tremendous progress of natural science. It is not surprising, in view of these great and powerful advances in natural science, that there are minds today that believe they can build a world structure on the firm ground of natural science, which, however, does not reflect on such forces as have been discussed today. Today there is a widespread, I might say materialistically colored school of thought; but it calls itself somewhat nobler because the term 'materialistic' has fallen out of favor: the monistic school of thought. This monistic school of thought, whose head is certainly the important in his scientific field Ernst Haeckel and whose field marshal is Wilhelm Ostwald. This school of thought attempts to construct a world view by building on the insights that can be gained purely from the knowledge of nature. The search of the time will come to the following conclusion in relation to such an attempt: as long as natural science stops at investigating the laws of the outer sense existence, at visualizing the connections in this outer sense existence of the soul, as long as natural science stands on firm ground. And it has truly achieved a great thing; it has achieved the great thing of thoroughly extinguishing the light of life of old prejudices. Just as Faust himself stood before nature and resorted to an external, material magic, so today, anyone who understands science can no longer resort to such material magic. But it is something else that spiritual life itself, in the ways that have been characterized, imposes an inner magic on the soul. But against all these superstitious currents of thought, against everything that seeks to explain external nature in the same way that we might explain a clock, by saying that there are little spirits inside it, and against every explanation of nature that finds this or that being behind natural phenomena, natural science has achieved great things in negation, and as a worldview. And let us take a look at how the so-called scientific view of nature works, as long as the minds can deal with eliminating the old, unhealthy concepts of all kinds of spiritual beings that are invented behind nature. As long as a front can be made against such spiritual endeavors, a scientific worldview thrives on fighting what had to be fought.

But this fight has in a sense already passed its peak, has already done its good; and today the search of the time goes to ask: By what means can we build a world view in which the human soul has space in it? Since this scientific worldview, this Haeckel-Ostwald materialism fails completely when the person understands himself correctly. It will become more and more evident that the champions of the purely materialistic world-view, in their capacity as soldiers, are great in combating ancient superstition, but that they are like warriors who have done their duty and now have no talent for developing the arts of peace, for developing industry, for tilling the soil. Natural science should not be belittled when it becomes a world view in order to combat superstitious beliefs. As long as such world view thinkers can stop at the fight, they still have something in the fight in the soul that sustains them, but when the person then wants to build a real world view in which the soul has a place, then they are like the warrior who has no talent for the arts of peace. He stands before the question of his soul, let us say, in the peacetime of worldly life, and an image of the world does not build itself up.

Such a mood will assert itself more and more in the souls; the spiritual researcher can already see these moods in the depths of the souls. Where these souls know nothing about it, the longings for what spiritual research wants to bring to the world prevail. That is the secret of our time. But if, from a higher point of view, one might say, it is thoroughly in keeping with the times, this spiritual research world view is out of touch with many contemporaries who do not yet look deeply into what they themselves actually want. Therefore, this spiritual science initially brings a world view that is seen as if it does not stand on firm scientific ground. The other world view, that of so-called monism, wants to be built solely on the foundation of external science. This world view, one can see today from its reverse side, where it must lead if the soul really wants to see its hopes and longings fulfilled. In the activity of spiritual research, of which has been spoken, what really elevates the soul to the spiritual community arises for the soul, the spiritual world arises in perceptible activity, in active perception. Through spiritual science, man can again know of the true spiritual world, of spiritual reality. The so-called monistic world view has nothing to say about this. The spiritual search of our time.

But this seeking of our time, this seeking of human souls, cannot be suppressed, and so some of our contemporaries have already become accustomed to placing their thoughts about spiritual things within themselves in such a way that these thoughts run like scientific thoughts: that the external is observed in passive devotion. What has happened? The result is that a part of our contemporaries — those who occupy themselves with it, they know it — have fallen into the habit of wanting to look at the spiritual as one looks at the sensual. I am not saying that some things that are absolutely true cannot come about in this way; but the method of such an approach is different from that of spiritual science. What is called spiritualism wants to look at spiritual beings and processes externally, without active inner perception, without rising into the spiritual worlds, externally passively, as one looks at physical-sensory processes. Whose child is purely external, we may say materialistic spiritualism? It is the child of that school of thought that takes the so-called monistic point of view and succumbs to the superstition of materialism, the mere workings of external natural laws. What — some contemporary will say — spiritism, a child of Haeckel's genuine monism? — The search of the time will be convinced that it is just with this child as with other children. Many a father and mother has the most beautiful ideas about all the things that should develop in a child, and yet sometimes a real rascal can arise. What monism dreams of as a true cultural child is not important; what is important is what really arises. Mere belief in the material will produce the belief that spirits too can only operate and reveal themselves materially. And the more pure monistic materialism would grow, the more spiritualist societies and spiritualist views would flourish everywhere as the necessary counter-image. The more the blind adherents of the Haeckel and Ostwald direction will succeed in pushing back true spiritual science in matters of world view, the more they will see that they will cultivate spiritualism, the other side of true spiritual research. As firmly as the spiritual researcher stands on the ground of the researchable, the knowable, the knowable spiritual life, he can no more follow the method that wants to materialize the spirit and passively surrender to what is spirit, while one can only experience it in the active.

But I would also like to characterize the quest of our time, which cannot yet be understood in terms of another. A man who deserves a certain amount of esteem as a philosopher has written a curious essay in a widely read journal. In it he writes, for example, that Spinoza and Kant are quite difficult for some people to read. You read yourself into them; but the concepts just wander around and swirl around – well, it is certainly not to be denied that it is so for many people when they want to read themselves into Kant or Spinoza, that the concepts swirl around in confusion. But the philosopher gives advice on how this could be done differently, in line with the search of our time. He says: Today we have a device, a technical advance, through which what is presented to the soul in the merely abstract thoughts of Kant and Spinoza can be brought to the soul quite vividly, so that one can passively surrender to it in perception. The philosopher wants to show in a kind of cinematograph how Spinoza sits down, first grinds glass, how then the idea of expansion comes over him - this is shown in changing pictures. The picture of expansion changes into the picture of thinking and so on. And so the whole ethics and world view of Spinoza could be vividly constructed in a cinematographic way. The outer search of the time would thus be taken into account. It is remarkable that the editor of the journal in question even made the following comment: “In this way, the age-old metaphysical need of man could be met by an invention that some people consider to be a gimmick, but which is very much in keeping with the times.

Now, from a certain point of view, it might be entirely appropriate to the search of our time, but only on the surface, if one could read Spinoza's “Ethics” or Kant's “Critique of Pure Reason” in front of the cinematograph. Why not? It would take into account the passive devotion that is so popular today. It is so loved that one cannot believe that the spiritual must have a reality into which one can only find one's way by taking every step with it. That one expresses in oneself, in one's spiritual soul, what the essence of things is, that our time does not yet love. Let us take a look at a billboard! Let us try to guess the thoughts of the people standing in front of it. Not many people will go to a lecture where there are no slides, but only reflections that the souls also create the thoughts that are put forward, as opposed to a lecture where spiritual and psychological matters are supposedly demonstrated in slides, where one only has to passively surrender.

Anyone who looks into the search of our time, where it asserts its deepest, still unconscious hopes and longings, knows that in the depths of the soul, the urge for activity still rests; the urge to find itself again as a soul in full activity. The human soul can only be free, with a secure inner hold, if it can develop inner activity. The human soul can only find its way and find its bearings in life by becoming conscious of itself, by realizing that it is not only that which is passively given to it by the world, but by knowing that it is present when it is able to experience in activity; and of the spiritual world it can only perceive that of which it is able to take possession in activity. In reflecting on what spiritual science offers, the process of comprehension must develop into active participation; but in this way spiritual science becomes a satisfaction of the deepest, subconscious impulses in the souls of the present, and in this way it meets the most intimate search of our time. For with regard to the things touched on here, our time is a time of transition. It is easy to say, even trivial, that we live in a time of transition, because every time is a time of transition. Therefore, it is always correct to say that we live in a time of transition. But if one emphasizes that one lives in a time of transition, it depends much more on what any given time is in transition from. If we now want to describe our time in its transition, we have to say: it was necessary - because only through this could the natural sciences and what has been achieved through them come about - that for centuries humanity went through an education towards passivity; because only in this way, through devotion to materialistic truths, could it be achieved what had to be achieved, especially in the field of natural science. But the fact is that life unfolds in rhythms. Just as a pendulum swings up and then swings down again, swinging to the opposite side, so too must the human soul, when it has been educated in a justifiable way for a period of time to be faithfully and passively devoted, pull itself together again in order to find itself again; in order to take hold of itself, it must pull itself together to become active. For what has it become through passivity? Well, what it has become through passivity, I will say it unashamedly with a radical-sounding sentence that will certainly sound much too paradoxical to many. But on the other hand, it is precisely the assimilation of spiritual science that shows, as it actually is only the fact, that one does not pull oneself together to face the consequences of the scientific world view if one does not emphasize this radical result. They lack the courage to draw the real consequences, even those who claim to stand solely and exclusively on the ground of what true science yields. If they had this consistency, then one would hear strange words murmured through the seeking of the time.

The Old Testament documents begin with words – I do not want to talk about their inner meaning today; everyone may take the words as they can take them; some may consider them to be an image, others an expression of a fact: everyone can agree on what I have to say about these words – the words are: “You shall be as God, knowing – or discerning – good and evil!” The words resound in our ears, from the beginning of the Old Testament. However you look at it, you have to admit that it expresses something momentous for human nature and the human soul. It is attributed to the tempter, who approaches man and whispers in his ear: “If you follow me, you will be like a god and distinguish good from evil.” It will be possible to surmise that the inclination not only towards good would not express itself in man without this temptation; that without this temptation the inclination would have arisen only towards good, so that all human freedom is in some way connected with what these words express. But they do express that man was, as it were, invited by the tempter to look beyond himself as a different being from what he is: to behave like a god towards good and evil. As I said, however you may think about these words and the tempter, I am certainly not demanding today that you immediately accept him as a real being – although it is quite true for those who see through things, the word: “The devil is never felt by the people, even when he has them by the collar.” But he who is able to eavesdrop a little on the search of the time, hears today in this search of the time his whispering again. It is drawing near. Call it a voice of the soul or whatever you will: there it is — it can be said without any superstition. And for those who have the courage to draw the final consequences of a purely scientific worldview, it brings forth words of great peculiarity, of a strange wisdom. It is just that the people who claim to be on the basis of pure science do not have the courage to draw the final conclusion. They do include in their feelings and thoughts the belief in a distinction between good and evil, which they would actually have to deny if they wanted to be purely on the basis of science. It is a fact that as soon as one places oneself on the ground of mere natural science, not only does the sun shine equally on good and evil, but according to the laws of nature, evil is performed from human nature just as much as good. And so he, the tempter, drawing the conclusion, whispers to man: Don't you see, you are just like highly developed animals. You are like animals and cannot distinguish between good and evil. — This is what makes our time a time of transition, that the tempter speaks to us again in our time with the opposite voice to that with which he spoke according to the Old Testament: You are only developed animals and so, if you understand yourselves, you cannot make any distinction between good and evil.

If one had the courage to be consistent, it would be the expression of a pure, passively surrendered worldview. That time be spared from this voice – let it be said merely figuratively – that knowledge of spiritual life be brought into the seeking of the time: that is the task, that is the goal of spiritual science. Those who still fight against this spiritual science today from the standpoint of some other science will have to realize that this fight is like the fight against Copernicanism. Now that we are also being noticed more in the world through the building of our School of Spiritual Science in Dornach, which used to ignore us, the voices of our opponents are growing louder. And when I recently objected in the writing: “What is spiritual science and how is it treated by its opponents” that the opponents of spiritual science today stand on the same point of view as the opponents of Copernicus, one who felt affected rightly said: Yes, the only difference would be that what Copernicus said are facts, while spiritual science only puts forward assertions. He does not realize, the poor man, that for people of his mind the facts of Copernicanism at that time were also nothing more than assertions, empty assertions, and he does not realize that today he calls empty assertions what, before real research, are facts, albeit facts of spiritual life. And so one can find objections raised by both the scientific and religious communities regarding this spiritual science. Just as people said at the time of Copernicus, “We cannot believe that the Earth revolves around the Sun, because it is not in the Bible,” so people today say, “We do not believe what spiritual science has to say, because it is not in the Bible.” But people will come to terms with what spiritual science has to say, as they came to terms with what Copernicus had to say.

And again and again we must remember a man who was both a deeply learned man and a priest, who worked at the local university and who, when he gave his rector's speech about Galileo, spoke the beautiful words: At that time, the people who believed that religious ideas were being shaken stood against Galileo; but today – as this scholar said at the beginning of his rectorate – today the truly religious person knows that every new truth that is researched adds a piece to the original revelation of the divine governance of the world and to the glory of the divine world order. Thus one would like to make the opponents of spiritual science aware of something that could well have been, even if it was not really so. Let us assume that someone had stepped forward before Columbus and said: We must not discover this new land, we live well in the old land, the sun shines so beautifully there. Do we know whether the sun also shines in the newly discovered land? So it is that those who believe their religious feelings disturbed by the discoveries of spiritual science appear to the spiritual scientist in the face of his religious ideas. He must have a shaky religious concept, a weak faith, who can believe that the sun of his religious feeling will not shine on every newly discovered country, even in the spiritual realm, just as the sun that shines on the old world also shines on the new world. And anyone who faces the facts impartially can be sure that this is so. But in its quest, when time becomes more and more imbued with spiritual science, it will be touched by it in a way that many today still cannot even dream of.

Spiritual science still has many opponents, understandably so. But in this spiritual science one does feel in harmony with all those spirits of humanity who, even if they have not yet had spiritual science, have sensed those connections of the human soul with the spiritual worlds that are revealed through spiritual science. In particular, with regard to what has been said about the new word of the tempter, one feels in harmony with Schöller and his foreboding of the spiritual world. Through his own scientific studies, Schiller has gained the impression that he has to lift man out of mere animality and that the human soul has a share in a spiritual world. On the soil of spiritual science, one feels in deep harmony with a leading spirit of the newer development of world-views when one can summarize, as in a feeling, what today wants to be expressed with broader sentences, with the words of Schiller:

Now the dull barrier of animality fell,
And humanity stepped onto the cloudless brow!
And the exalted stranger, the thought,
Leaped out of the amazed brain!

In confirmation that animality receded and that the human being belongs to a spiritual world, in confirmation of such sentences, spiritual science today stands before the quest of our time.

The expansion, the strengthening, the securing of this innermost essence, this spiritual inner essence of the soul, is to be offered to the search of the time through spiritual science.

This evening, too, I would like to take a look at the more general conditions of the German essence within this lecture cycle, because it seems to me that in our great, but also painful and sorrowful time, spiritual-scientific considerations have a kind of ethical obligation in a certain respect, and because, in addition, the truly human feeling is to illuminate the horizon of the fateful events within which we stand from a spiritual-scientific point of view. This evening, however, it will be more a matter of allowing the “light of feeling” given by spiritual science to fall, as it were, on certain processes in German intellectual life and on the understanding that is brought to bear on this intellectual life. Tomorrow I will again take the liberty of dealing with a more specific spiritual-scientific topic.

If we look at those phenomena in German intellectual life that can particularly express the whole character of this intellectual life to us, one of them is the one that has already been these lectures: Herman Grimm, the great German art historian, who viewed art from the deepest sources of what German intellectual life, with all its impulses, has poured into his soul. In one of the lectures this winter, I took the liberty of calling Herman Grimm, so to speak, “Goethe's governor in the second half of the nineteenth century.” In the way he lived with everything he produced, in what – concentrated in Goethe – was contained as German essence, as essence in the German folk soul, and what then poured into the stream of German intellectual life – in this way Herman Grimm is, in a certain respect, a representative personality of German intellectual life from the second half of the nineteenth century.

Not quite two years before Herman Grimm's death, essays from the last period of his life appeared, which he gave the collective title “Fragments”. In the preface to these fragments, he says something extraordinarily characteristic. He points out that these individual, sometimes very short essays on this or that question of German or foreign culture arise from a whole of his intellectual world view. And Herman Grimm mentions that he had intended to combine the lectures he had given on this subject over fifty years at the University of Berlin into a single book, which would present the growth and development of the German spirit. But at the same time, he points out how, each time he moved on to the next lecture, he found himself compelled to rework what he had already written. And now he says that this would have to be done for the last time if these lectures were to be combined into a book on German intellectual life as a whole; he does not know whether he will live to do so, because this reworking requires a lot of effort and time. But – and this is the characteristic thing – this whole of German intellectual life stands before his soul, and he wants the individual essays that he publishes to be understood as if they were individual parts, taken from the whole, that stands before his soul.

Herman Grimm did not live to write the book he had in mind. He died in 1901, not quite two years after publishing these “Fragments”. He had actually planned to write an entire spiritual history of the development of the European peoples during his youth. And if we now consider how he in turn – as he often emphasized – wanted the individual main parts that he had given to be understood from this overall presentation of European intellectual life – his great work on Homer, his biographies or monographs on Michelangelo and Raphael and finally his work on Goethe – if we take this into account, we are confronted with something extraordinarily characteristic. We are actually dealing with something that lived in Herman. . Grimm's soul, which was never really portrayed by him in the form in which it lived in his soul, but from which, one might say, every single line he wrote and every single word he spoke in his life emerged. And if we now consider the whole way in which Herman Grimm speaks about art and German cultural life, something else in addition to what has just been said emerges. Herman Grimm always endeavors to advocate with all his soul, with his entire undivided personality; and anyone who has the urge to have all things clearly “proven,” who loves a line of argument that advances from judgment to judgment in a demonstrative manner, will not find what he is looking for in Herman Grimm's presentation. One would like to say: everything he has written springs directly from his entire soul, and one has nothing as proof of the truth but the feeling that overcomes one: the man, this personality, has experienced a great deal in the broadest sense in the things he presents; and he presents his experience. Thus the individual thing he presents springs from a whole that is not really there at all.

What is it, then, that lives in Herman Grimm? What is it that teaches us the conviction that every single thing arises out of a whole? What do we sense, as it were, as a shadow of the spirit behind all the details that Herman Grimm presents, that he has given to the world?

I would like to describe what one senses and what permeates one as one turns the pages of his books: it is the sustaining power of the German spirit, that German spirit which, for those who truly understand it fully, is not just some abstraction that one categorizes with concepts , with ideas, that one expresses in images, but which is really felt like a living being through all of German history; like a being that one feels as if one were holding a dialogue in one's soul with this being and allowing oneself to be inspired by it for everything one has to say. So that basically, once you have such an experience, you need nothing more than the certainty that this spirit is behind it as an inspirer – and you have given something that has good “proven” reason. This being, which one can say is the living German spirit, is slowly and gradually approaching German development; but it is entering the consciousness of the best minds in the most definite way.

We can find this German spirit, this fundamental German spirit, particularly characteristic in one remarkable place. It is there where one of the best, one of the most brilliant Germans, Johann Gottfried Herder, has tried to depict the overall life of humanity in its development. Herder, this great predecessor of Goethe, basically set out early on to let his gaze wander over all the development of the peoples in order to get an overall picture of the forces, of the entities that live in this development of the peoples. And what he was then able to accomplish as a presentation of his ideas about this process of development, he summarized in his “Ideas for a Philosophy of the History of Humanity”. In these “Ideas” we encounter a tableau, a journey through the development of humanity in such a way that we sense that in all the individual phenomena and events, beings and forces live that all have a fully vital effect on Herder's soul. Already in his early youth, Herder turned against Voltaire's historical approach. He fully recognized that Voltaire was one of the most ingenious men; but what he found in his view of history was that this whole view ultimately culminated in a sum of ideas that prevail throughout history, as it were. In contrast to this, Herder objected that ideas only ever give rise to ideas. Herder did not want people to speak only of the “ideas” that are effective in history. He wanted to speak of something less abstract, something more alive and more concrete than the ideas of history. He wanted to speak of how invisible living beings are behind all historical events. He once said, for example: What the outer historical events are is actually only of value to the observer if one takes into account the spirits and spiritual forces at work behind them, from which what can be perceived through the senses first clearly emerges; for what takes place externally is only like a cloud that arises and passes away, but behind which lies the whole activity of the spirit that runs through human history, which one has to observe.

Slowly and gradually, German development rose to such a grandiose historical perspective. It can be said that such a historical perspective was already present in ancient Greece. We find there already echoes of it, longings to give such an overall picture of human development. But such efforts then receded again; and only later, as in Italy in the fifteenth century, do we find new attempts in this direction, as well as in the rest of Western Europe, in France and England. People began to seek connections in the historical development of humanity. But these connections were conceived in a certain materialistic sense. What happens in the course of history is made dependent on climate, geographical conditions and all sorts of other factors. It was only when the German mind took hold of this comprehensive view of history that it was truly brought to life, one might say. And in Herder's soul arose an image that synthesizes natural events and the crowning human events that take place upon them. Herder first turned his attention to how the beings of nature develop and how the spirit, which works in nature at a subordinate level, comes to be more characteristically expressed in man. This spirit, which Herder consciously lets emerge from the essence of the All-Divinity, works in nature, but it also interweaves the human soul. And what man accomplishes in history is not for him merely a sum of successive events, but it has significance in that man on earth himself continues the coherent plan of the divine spiritual entities through what he does.

There is greatness in Herder's calling man an “assistant of the deity” in his earthly work. In this there is again something of the ideas and intuitions and feelings of German mysticism, which seeks God directly in the human soul itself. Herder seeks God in history, as He manifests Himself in the deeds that take place in historical development. God Himself does what historical development is; and man, insofar as he is imbued with God, is God's assistant. For Herder, the whole of nature is built upon the next, then the human kingdom and on that the kingdom of higher spirits; and he makes the significant statement: Man is a middle creature between animal and angel. Herder thus places man in the overall development in such a way that man appears as a direct expression, as a revelation of divine spirituality. And when one examines how Herder, who was not a systematizing philosopher and was far from constructing any abstract ideas, came to sketch out an overall picture of development with inexpressible diligence and truly ingenious foresight, through which the deeds of man can be summarized with the deeds in nature, then one must say: It is a divine power that inspires Herder himself. He is aware that the divine powers that rule in history live in himself. It is the sustaining power of the German spirit in Herder that creates an overall picture of human development and also of natural development.

“Evolution” has become the magic word that seems so significant for the world view of our time. In the days when Herder lived and when Goethe spent his youth, he rose through Herder and others to the world view supported by the German spirit. The idea of evolution entered into German intellectual life. This idea of development was more profound and more profound than it is taken from the materialistic world view. For in what is regarded as “developing”, the German mind saw the mind at work; and in every single natural product, insofar as development is considered, he saw mind as the architect, the carrier, the accomplisher of development. Thus he was able to introduce the idea of the spirit as developing, shown in the becoming of man, fruitfully into the history of ideas, into the whole history of development.

And standing beside Herder as one of the great signposts in the spiritual life is Winckelmann, who first brought art history into that current which can be called: the world view based on the history of development and carried by the German spirit. Goethe says of Winckelmann, the first German art critic: “Winckelmann, a second Columbus, discovered the evolution and destiny of art as bound to the general laws of evolution, keeping pace with the rise and fall of civilization and the destinies of the people.

Thus we see how, through these minds – it has already happened through Lessing – mind is seen in all becoming as the actual bearer, as the actual substance of development. And this world view leads directly to a sense of being carried by the mind, to being carried by the mind. And this permeates the soul with confidence and inner strength. One is tempted to say that all this already contained an inkling that this German spirit, with all its idealism, contains the seeds of a truly scientific spiritual world view that humanity must move towards. For when we consider that spiritual science strives for knowledge of the world, which is attained through the soul developing its inner powers slumbering in its depths, so that it comes to see with the organs of the spirit or — to use Goethe's words — with the spiritual eyes and spiritual ears, to see what, as the invisible, works and lives behind the visible. If one considers this and then recalls a certain saying of Herder's, then a feeling of confidence comes over the soul: humanity will one day partake of spiritual world-view. For how beautifully Herder's saying resounds: “The human race will not pass away until the genius of enlightenment has passed through the earth.” Herder's gaze was always directed towards the intimate weaving and essence of the spiritual that prevails in all sensuality. Herder regards every human being – not just the great historical figures – as thoughts that are not merely thoughts grasped by our brain, but as something living, existing and weaving. And when they are suited to be seized by the spirit of the age and incorporated into the stream of events, then Herder speaks of those people who, through such thoughts, have a formative effect on an entire era: often these people – the geniuses – live and work in the greatest silence; but one of their thoughts, grasped by the spirit of the times, brings a whole chaos of things into good form and order.

When we consider these things, we can never say that they arose out of mere abstract philosophical reflection; for they do not stand in isolation as the impressions of a personality, but stand as if organically with the continuous stream of German intellectual life, and always in such a way that one must regard the personalities who express them, who thereby reveal their convictions, as inspired by the sustaining power of the German spirit. And this sustaining power of the German spirit is deeply felt even in the most recent times by those who have an inkling of it. What is felt as this sustaining power of the German spirit is not only taken up in an abstract philosophy; it is taken up in the deepest feeling of souls.

Thus, for example, when the late Paz! de Lagarde (who died in 1891) – another of the most German minds – once said the following, which is quite characteristic of his whole attitude to this fundamental force of the German spirit: “On one occasion I was requested by a relative of a friend whom I was accompanying to the grave to deliver the funeral oration, and to do so first at the cemetery.” Apparently, Lagarde then spoke of what connects the human soul with the eternal, with the spiritual, what passes through the gate of death as a living being, for now he continues: “Now I actually felt ashamed. What was I then actually? What am I then actually, that I dare to speak of that which is connected with the eternal-spiritual? I was ashamed, but I found that what I had said found fertile soil in the minds that had escorted the dead to the grave.” And now Lagarde says, drawing the conclusion, as it were: “That is how it is for the German when he speaks of love of country: he feels that this speaking of love of country is basically such an intimate, sacred thing that he feels ashamed to speak of it; but he also feels: if he speaks of it, it can fall on receptive minds.”

One need only recall this saying, which truly captures the essence of the German character in the most eminent sense, and one can see from it how the German, when he feels truly at home within the German national character, must to the spirit of his nation, in which he perceives the expression of the divine spirituality of the world in general, and how he feels it to be a living being, which he approaches — even with knowledge — only in reverence. Lagarde is one who, in the second half of the nineteenth century, out of deep learning but also out of deep, soulful feeling, spoke about Germanness in many ways, about the sources of Germanness, about the prospects of Germanness. He is one of those who never tire of pointing out again and again that the essence of Germanness resides in the spiritual, in that which, as the spirit common to all, permeates the entire German evolution. He who wishes to grasp the essence of Germanness at its root is not satisfied with what a materialistic view designates as “blood” or “race” in the nature of a people. Lagarde was not satisfied with this; for he felt that the essence of Germanness can only be expressed through spiritual ideas, through spiritual perceptions. Thus Lagarde says: “Germanness lies not in the blood but in the soul. Of our great men, Leibniz and Lessing are certainly Slavs, Handel, a son of a Halloren, is a Celt, Kant's father was a Scot: and yet, who would call these un-German?” — In which Lagarde, one of the most German of Germans, seeks the German essence, that is the supporting force of the German spirit, in which the one can immerse himself who understands German essence within himself and how to realize it. Time and again, the best Germans never tire of explaining how the essence of the German can only be expressed and revealed through the spiritual.

When one reflects in this way, the German spirit takes on an ever more concrete and real essence. One feels it flowing through the stream of German life, especially through the stream of German intellectual life; and one then understands how the German, in the course of his development, felt the need to enrich his own being in the present more and more with what the German spirit had already allowed to flow from its sources into the German nation in older times.

Thus we find, as the German Romantics, leaning on Goethe, as it were, renewing the old German essence, delving not only into the folk song but into the entire German spiritual being, in order to absorb it and revive it in their souls, so as to allow what is peculiar to Germanness as a whole to take effect in their own souls. And then we see again how the German development in the Brothers Grimm is inspired by what German essence produced in ancient times. We see how the Brothers Grimm descend to the people and have the old fairy tales told to them in order to collect them. And what lies in this collection of German fairy tales, which really convey such a hundredfold impression, taken directly from the people's minds? Nothing else lies in them but the fundamental power of the German spirit!

And how does this fundamental power of the German spirit continue to work?

We have been able to see it particularly in the achievements of the already mentioned Herman Grimm. Often, when one allows these fine, elegant, comprehensive artistic characteristics of Herman Grimm to take effect on the soul, when one especially visualizes some of the extremely intimate subtleties that lie in these writings, one must ask oneself: How did this personality manage to make the soul so elastic, so pliable that it could delve into the deepest secrets of artistic work and artistic creation? And I believe there can be no other answer than the one that follows from the clues as to how Herman Grimm, before he began to contemplate the art of humanity, expressed himself poetically and artistically. For this expression is particularly characteristic of the supporting force of the German spirit. I would like to point out only a few.

The first of the stories and poems collected in the volume Novellen is Herman Grimm's The Songstress. This is a story that, as is usually the case when presenting novellas, is used only to depict events that take place before the eyes of people, that can be grasped directly with the imagination that is tied to the body. Herman Grimm also masterfully presents what takes place in the external world: he presents a female personality that is deeply attracted to a male personality; but through her character and her whole being, this female personality rejects the male one. It would take too long to go into the details now. So it comes about that the male personality commits suicide. The female personality remains behind. And now, after the death of the man who loved her, she feels not only pain and suffering; no, something intervenes in her soul life that is directly supersensible. She spends a night at a friend's house, the friend at whose house the suicide of her lover had taken place. She feels disturbed. At first she does not know the reason for it. But then she says that she cannot sleep alone in the room; the friend should watch over her. And as he watches over her, it turns out that she has a vision, which the poet clearly shows that he wants to express more than a mere play of the imagination. At the door of the bedroom, the ghostly figure of the deceased enters. And if one investigates what Herman Grimm actually wants to express with this apparition, it is that he wants to say: with what is happening here before the eyes of man on earth, the event is not yet exhausted; but spiritual factors, spiritual entities intervene in physical events; and when death has occurred, what has passed through the gate of death is present there in the spiritual world and is effective for those who are receptive to it.

Herman Grimm is thus a novelist who allows the spiritual world to shine through his artistic portrayal. What actually appears to the bereaved lover has often been described in these lectures. It is what the etheric body of the deceased in question can be called, which can show itself in the form of the deceased to those who are receptive to it. But not all people are receptive to this.

Herman Grimm also wrote a novel, “Unüberwindliche Mächte” (Insurmountable Forces), which is of great importance as a cultural-historical novel and also otherwise in the spiritual history of humanity, but unfortunately it has been neglected. Here too, the lover dies. And when she seeks healing in a place in the south, she wastes away more and more in the memory of her lover and finally dies. Herman Grimm describes her death in a very unique way in the final chapter of 'Unüberwindliche Mächte'. He describes how a spiritual figure rises out of her body and rushes towards her lover. Again, Herman Grimm does not conclude the account with the events visible on earth, but brings together what is visible to the senses, what is visible to the mind, with the supersensible, which continues beyond death.

I would not cite such examples if they did not correspond entirely to what spiritual science has to say about these things. Of course one cannot cite artists as proof of spiritual science. But if one cites such examples as proof of what spiritual science has to offer humanity, it can be done to the extent that the nascent spiritual science lies in a spirit like Herman Grimm, who was artistically active in the second half of the nineteenth century. He is not yet able to express spiritual science as such, but artistically he presents things in such a way that one perceives: spiritual science wants to make its entry into the spiritual culture of humanity out of the supporting power of the German spirit.

Herman Grimm — this emerges from his entire literary work — never wanted to admit to himself what actually formed the basis for his giving such descriptions. He was somewhat shy about bringing these things, which he only wanted to approach in the most intimate, artistic and spiritual way, into ordinary concepts. But if he was not able to approach these things in the way that spiritual science can speak about them today, and yet these things are properly – one might say “expertly” – presented by him, then what lived in him? The inspiring force was the sustaining power of the German spirit! And so we find this sustaining power of the German spirit to be a very real entity, and we must turn our spiritual gaze towards it if we want to get to know the German character at all.

Now Goethe once spoke a very significant word, which should be taken into account when speaking of the relationship between the German spirit and the individual German, when speaking of how German essence lives directly in German lands – one might say – lives before the eyes of people when they have fixed their eyes on any personalities and any people within the German lands. In a confidential conversation in recent years, Goethe said to his secretary Eckermann: “My works cannot become popular; anyone who thinks and strives for that is mistaken. They are not written for the masses, but only for individual people who want and seek something similar and who are moving in similar directions.”

This is a significant statement. One would like to say: it is in the nature of Germanness — to use this word of Fichte's — to really feel the German spirit as a living thing and to still experience the totality of the German essence, the unity of the German spirit, as something special alongside what appears externally as German life. The totality of the German essence is no less real for that; it can at least be present for each individual. Hence the urge of the German to consider the individual phenomena of the world in connection with the whole development of the world and of humanity. In the second half of the nineteenth century, a poet living in the German-speaking districts of Austria went, one might say, around the whole world to understand the individual human being from the perspective of the overall spirit, despite the most diverse cultural influences. I refer to Robert Hamerling, who in his poem 'Aspasia' attempts to make the collective Greek spirit speak through an individual human being; who then attempts to portray the intensely personal German character in his 'King of Zion'; who further tries to express the actual spirit of the French revolutionary hearth in his drama “Danton and Robespierre” and finally wants to express the spirit of our time in his “Homunculus” in a grandiose, comprehensive way through poetry. Hamerling always feels the need to depict the individual in connection with what, as a spiritual weaving and becoming and as a sum of spiritual entities, animates and permeates the stream of human events. The view of the whole, of a living spiritual reality, interweaves the German intellectual work through the individual phenomena where it appears in its most intense manifestations.

Therefore, for someone who—one might say—does not look much further than a few meters beyond his own nose and considers something in a limited area of German life, it is extremely difficult to grasp the German character; for it can only be grasped by really considering the connection between the German soul and the spiritual entities that are weaving through the world and bringing themselves to revelation in the German spirit. And this is, in addition to much that has already been mentioned in these lectures, the reason why this German spirit, why this fundamental German spirit can be so misunderstood, why it is now so reviled and so insulted. One must ask oneself: How does this German spiritual life relate to the spiritual life of other nations?

I would like to discuss a characteristic example today, tying it in with a specific occasion when it became clear how difficult it is for a German who feels connected to the German spirit to make himself fully understood when the application of what he feels from the German spirit is to be applied to a single phenomenon. Recently, there has been much talk of the fact that the aging, somewhat decadent French intellectual life has undergone a kind of rejuvenation, that there are young French people who no longer go along with official Frenchness. And in many circles, which will hopefully have their eyes opened more by this war than they were previously open, people had begun to see something in this young Frenchness that would now understand the German mind much better than official Paris and official Frenchness. People had pointed to characteristic phenomena within young Frenchness. Indeed, there is much to be found there that one might say is quite significant. There are young French intellectuals who are not satisfied with official France itself – but that is the France that is currently at war with Germany.

What do such young Frenchmen say? – I would like to give just one brief example by quoting what Leon Bazalgette has said:

You can see how they swell with satisfaction when they utter the words: “French Renaissance” (three years of existence – they announce – the child is chubby-cheeked and already playing with little soldiers), “Awakening of national pride”,

These are the men who would divert the entire energy of a people to pour it into the enthusiasm of that still unknown virtue: hatred. In an age when the whole world trembles with activity, ambitious endeavors, dreams and new desires that cross borders, their only thought and aspiration, of which they are proud, is to settle an old neighborhood dispute with a fist fight. Oh, poor conceited people, who are incapable of conjuring up other forms of heroism than the “revenge”. Poor little fools of passion, who have no more appropriate desires to satisfy your hunger for action...

... In the name of what great idea – one of those ideas for which almost no one at all times has hesitated to give up his life – would we go to war with Germany? Is it about our freedom? Do we live under the yoke or are we threatened by it? Is it about countries that need to be civilized by being annexed, or about peoples that need to be snatched from slavery? No, it is solely about trying to reconquer territories that belonged to us and that we lost in a war, territories of which a good half are no more French than German...; and even less is it about reconquering these territories as such as it is about satisfying an old desire for revenge. That is the “idea in the name of which this country, which likes to give itself the title of ‘fighting for noble causes,’ would start a war.

One was — one would like to say — somewhat touched by the charity in certain circles at the sound of some voices that came from the young Frenchmen, those young Frenchmen of whom it was said that they wanted to found a new France. And one of those who, especially before the war, was also counted among these young Frenchmen by certain Germans who would create a new France, is Romain Rolland, who wrote a great novel, “great” in the sense of spatial expansion, because it has very many volumes. It is interesting to note how certain circles here, albeit perhaps smaller ones, viewed this particular novel by Romain Rolland.

One critic could not refrain from saying that this novel “Jean Christophe” — the German name is Johann Christof Kraft — is the most significant act that has been done since 1871 to reconcile Germany and France. In fact, there were quite a number of those who said: This novel 'Jean Christophe' shows how one of those young Frenchmen looks at Germany with love, with intimate love, and how he is one of those who will make it impossible for these two nations to live in discord in the future.

Not only has this proved to be a deceptive hope, but something else has emerged: Romain Rolland is one of those who, with Maeterlinck, Verhaeren and so on, immediately expressed themselves in a rather unmodest way about Germany and the German character when the war began. But now it is interesting to see a little how this man, Romain Rolland, of whom so many of us said that he could understand the German character so well, that he really grasped from the innermost core of the German national soul and the German spirit what is the supporting force of the German spirit – how this man understood the German character. I am well aware that I am not offending any true aesthetic sensibilities by saying what I must say, uninfluenced by the many judgments that have been passed on this novel, especially in the direction I have indicated.

What particularly excited people is that the Frenchman portrays a German, Johann Christof Kraft, who has outgrown the German way of being — we will see in a moment how — and who, after spending his youth in Germany, goes to France to find his further development there. In this, one sees a very special bridging of the contrast between the German and French way of being. Now, in order to fully understand what is to be said, we must first visualize the basic structure of this Jean Christophe.

I know how highly the critics regard this novel, and they have expressed their opinions as follows: the character of Jean Christophe is one that has been taken directly from life; no trait—so they feel—could be different in this drawing. But I must say: this Jean Christophe seems to me to be a rather indigestible ragout, his character welded together rather disharmoniously from the traits of the young Beethoven, Wagner, Richard Strauss and Karl Marx. The admirers of Jean Christophe may forgive me, but that is the impression. This Jean Christophe grows up – he is simply transported to the present – in much the same way as Beethoven grew up. One recognizes all the traits of the young Beethoven – but distorted into caricature – down to the last detail, but in such a way that the life of the young Beethoven appears everywhere as a grandiose work of art, while the life of Jean Christophe appears as a caricature. Now, it is not the poet's task, when he alludes to history, to be faithful to that history. I can make all the objections that critics make in this regard myself; nevertheless, I must say this: Jean Christophe grows up in an environment that, in the opinion of many people, provides a picture of the German character. His grandfather, grandmother, uncle and other friends are presented. He grows up in such a way that the German character, which he outgrows, is perceived as the greatest obstacle to his developing genius. German character, for example, is presented as follows. Like Beethoven, young Jean Christophe is a kind of early composer; he makes compositions at a young age. His father, who is a drunkard, feels compelled to show off this precocious talent to the world. This father is a secretary, servant to a small German prince. The particular Germanic nature of this father is presented in cultural-historical terms when, while planning a concert with the young, seven- to eight-year-old Jean Christophe, at which the prince is also to be present, he reflects on how he should dress the boy. In the end, he comes up with a very clever idea, which is described as “a culturally historical idea of genuine, true Germanism”: he has him put on long trousers and a tailcoat, along with a white bandage, so that the boy looks like an eight-year-old little man. I will not recount how this German undertaking later unfolds, because that would take us too far afield. I will also not describe in detail how he feels disgust for everything that the entire German environment offers, this environment that is marked with “love” — according to some people — and that is supposed to give a true picture of the German character. But when he can no longer stand this environment, he feels compelled — as it says in the book — to be inspired by the Latin spirit. So he goes to Paris. There he finds a friend who is a clear reflection of Romain Rolland himself in many ways. This is the person who expresses what the young, newly emerging French identity promises for the future; it is he who teaches this confused mind, this doll welded together from the young Beethoven, Wagner, Richard Strauss and others, some order of mind. That is the “love” with which, according to certain people, a German character, Jean Christophe, is drawn. Jean Christophe then also goes through various experiences in Paris – we now notice some traits of Richard Wagner. And when he loses his friend, he turns further south, undergoes many experiences that border on the criminal, which even lead him to suicide, which then only fails. And now, after Jean Christophe, who has not been able to flourish in his German surroundings, has gone through Latin ways, he comes to himself, as it were, in a lonely old village; he conquers his own spirit. Eternity opens up for him.

Now let us just take in a few examples of the truly loving immersion in the German character, taken from the novel. For example, the father, who is portrayed as Beethoven's father, Melchior, is characterized. Of course I know that someone might say: You are taking words out of a novel that may not actually reflect the author's opinion. But the artistic composition of this novel is entirely in line with what Schiller demanded in the beautiful words he wrote about “Wilhelm Meister” and what really belongs in the artistic composition of a novel. When Goethe was criticized for the fact that certain traits of the personalities in his novel did not appear entirely morally, Schiller said: “If people can prove to you that the immorality comes from your own soul, then you have made an aesthetic mistake; but if it comes from the characters, then you are justified in every respect.” This golden rule of art is also something that was later incorporated into the sustaining power of the German spirit. The best works of art that we find in Germany were truly written under the influence of this Schiller-Goethe attitude. But in Romain Rolland's work, one constantly encounters, almost on every third page, statements that clearly show that it is the author speaking and not the characters. Therefore, it is only an excuse in this case if one objects that one should not find what the author says on occasion – one cannot even say that it is the characters who express it – but what the author says on occasion of the characterizations characteristic of the way in which the author has immersed himself in the German essence. For example, Father Melchior is described in the following way:

“He was a smooth-talker, well built, if a little plump, and the type of what is considered classical beauty in Germany: a broad, expressionless forehead, strong regular features and a curly beard: a Jupiter from the banks of the Rhine.”

Then, to characterize Melchior's friends, how they gathered at the father's house and played and sang there together:

“Occasionally they would sing together in a four-part male choir one of those German songs that, one like the other, move along with solemn simplicity and in flat harmonies, ponderously, as it were, on all fours.”

What a loving description of the German character! I will only quote it as a characterization. Then there is an Uncle Theodor in the novel who is actually the grandfather's stepson; he is described in the following way. I have nothing to say against the fact that individual persons are presented in this way, but I do object to the fact that this description is supposed to be a cultural image of the German character; for one notices that Romain Rolland continually mixes in what itches him so that he can say it about the German character. Of this Uncle Theodor it is said:

What a loving description! Then Jean Christophe falls in love with a young noblewoman, who is portrayed as the epitome of a young German girl. Her name is Minna:

“Minna, for all her sentimentality and romanticism, was calm and cool. Despite her aristocratic name and the pride that the little word ‘von’ instilled in her, she had the mind of a little German housewife –” and then it continues:

“Minna, this naively sensual German little girl, knew some strange games.”

And now, to explain in cultural-historical terms what is supposed to be particularly characteristic of the German character, it is stated that she also understood how to spread flour on the table and put certain objects in it, which one then had to search for with one's mouth.

Now it will be shown why the German character becomes so unpleasant for Christof; and again, one can only say that the author is itching to express how he himself feels about the Germans. He wants to describe the dishonesty and hypocrisy in German idealism, the idealism that Romain Rolland believes was invented because people find the truth uncomfortable and therefore look to the ideal. They lie about the truth and call it idealism. Thus the Germans have the characteristic of not looking at people calmly, but of “idealizing” them, of lying to themselves about their true characteristics. Christof had also appropriated this characteristic, but it had become increasingly distasteful to him:

“Once he had convinced himself that they” — certain people — “were excellent and that he should like them, he, as a true German, tried hard to believe that he really liked them. But he didn't succeed at all: he lacked that compliant Germanic idealism that doesn't want to see and doesn't see what it would be embarrassing to discover for fear of disturbing the comfortable calm of their judgment and the comfort of their lives.” ‘German idealism’ invented for the sole reason of not disturbing the comfort of life! Now, once again, a young girl is described, with whom Jean Christophe naturally falls in love, an archetype of ugliness, “little Rosa.” One can literally feel from the novel how her nose is hardly in the right place on her face, and much more; but from a loving cultural description of her, it is said:

"The Germans are very indulgent when it comes to physical imperfections: they manage not to see them; they can even come to embellish them with a benevolent imagination, finding unexpected relationships between the face they want to see and the most magnificent examples of human beauty. It would not have taken much persuasion to get old Euler – Rosa's grandfather – to declare that his granddaughter had the nose of Juno Ludovisi.

But after he had tested the mendacity of German idealism on his own person – we have experienced this again and again with well-known “geniuses”; but we did not believe that it should be characteristic of the German character, that it should be a special characteristic of the Germans, that they 'idealize' people, was not believed earlier – he now also comes to the conclusion that basically all German musicians have a catch, something is wrong somewhere; this is also connected with German idealism! And now he comes to the conclusion that he must be more significant than all the rest. As a characteristic example, a few words about Schumann:

Now that he is only a: returned Beethoven – who of course lives according to Wagner – and is supposed to become a genius the like of which has never been seen, he must also vent his anger on Wagner. And so all kinds of affectionate things are then put into his mouth – you really can't say, “Johann Christof,” which would be forgivable; instead, they are always expressed in such a way that they are separate from the person of Johann Christof and become something that the author himself gives the absolute coloration to. So, with reference to Lohengrin and Siegfried, it is said about Richard Wagner:

“Germany revelled in this art of childish maturity, this art of wild beasts and mystically quacking maidens.”

Well, I would like to say that the German character is characterized even more profoundly in such a loving way. Here is another example:

"Especially since the German victories, they did everything to make compromises, to bring about a disgusting mishmash of new power and old principles. They did not want to renounce the old idealism: that would have been an act of courage that they were not capable of; in order to make it subservient to German interests, they contented themselves with falsifying it. They followed the example of Hegel, the cheerfully duplicitous Swabian, who had waited for Leipzig and Waterloo to adapt the basic idea of his philosophy to the Prussian state,” – it may perhaps be said that Hegel's fundamental work, ‘The Phenomenology of Spirit’ – but Romain Rolland probably knows very little about this when he says that Hegel's philosophy was created after Leipzig and Waterloo – was written during the cannonade of the Battle of Jena, that is, in 1806, and already contains Hegel's entire philosophy –

"And now, after the interests had changed, the principles were also changed. When they were defeated, they said that Germany's ideal was humanity. Now that they were beating the others, they said that Germany was the ideal of humanity. As long as the other countries were the more powerful, they said with Lessing that patriotism was a heroic weakness that could very well be dispensed with, and they called themselves citizens of the world. Now that victory had been achieved, there was no lack of contempt for “French” utopian dreams: world peace, brotherhood, peaceful progress, human rights, natural equality; it was said that the strongest nation had an absolute right over the others, while the others, as the weaker ones, had no rights over it. It seemed to be the living God and the incarnate spirit, whose progress was achieved by war, violence and oppression. Now that it was on their side, might was canonized. Might was now the epitome of all idealism and all reason. To give honor to the truth, it must be said that Germany for centuries...

perhaps the only thing people seek in Germany, to do honor to the truth! — “had suffered so much from having idealism without power that after so much trial it was well justified in now making the sad confession that it needed power above all, however it might be constituted. But how much hidden bitterness lay in such a confession of the people of a Herder and a Goethe! And what renunciation, what humiliation of the German ideal lay in this German victory! — And, alas, this renunciation found only too much compliance in the lamentable tendency of all the best Germans to subordinate themselves.

“What characterizes the German,” said Möser more than a century ago, “is obedience.”

And Frau von Stael:

"They obey well. They use philosophical reason to explain the most unphilosophical thing in the world: respect for power and the habituation to fear that transforms respect into admiration.” Christof found this feeling in Germany at all levels, from the greatest to the smallest – from Wilhelm Tell, the deliberate, small-minded bourgeois with the muscles of a porter, who, as the free Jew Börne says, in order to reconcile honor and fear, walks past the post of “dear Mr. Geßler” with his eyes downcast, so that he could appeal to the fact that he who did not see the hat was not disobeying – “up to the honorable seventy-year-old Professor Weiße, one of the most respected scholars in the city, who, when a lieutenant passed by, quickly left the footpath to him and went down to the road.”

And further it says:

“Moreover, Germany did indeed bear the heaviest burden of sins in Europe. When one has won the victory, one is responsible for it; one has become the debtor of the vanquished. One tacitly assumes the obligation to lead the way for them, to show them the way. The victorious Louis XIV brought the splendor of French reason to Europe. What light did the Germany of Sedan bring to the world?”

This is the loving description. But I must not forget anything, and in order not to be unjust, I must not conceal the fact that at one point something of the loving description of the German character from this novel shines through clearly and distinctly. It is where a German professor in a small town – his name is, of course, Schulz – is enthusiastic about the early works of Johann Christof, which are misunderstood by everyone else. Johann Christof is once able to visit the old professor. Two other acquaintances turn up, and then there is – in addition to Johann Christof demonstrating his works to the delight of the three people – a feast, a huge midday feast. Salome (!), the old professor's cook, who has been a widow for a long time, takes particular pleasure in how everyone can eat. And now a piece of German character is described in a truly “historically accurate and loving” way.

Salome, to see how they were enjoying a piece of German culture inside, looked through the crack in the door; and what she saw is described as:

It is not surprising that Johann Christof, after having gone through all that, wants to get out of this environment, because his genius cannot flourish in this environment. But he doesn't really know anything about France, this Johann Christof. He is completely uneducated, just a great musician. But since he knows nothing, his going to France is characterized in the following way:

“Instinctively (since he didn't know France!) his eyes looked towards the Latin south. And first of all towards France. Towards France, the eternal refuge from German confusion.”

In France, he meets his friend Olivier, who enlightens him about the young French. And perhaps it is what these young French say about the Germans that is so appealing on this side of the Rhine. Olivier tells Johann Christof about the young French's particular view of the nature of official Paris and about what he used to polemicize against like the others:

"The best among us are shut out, imprisoned on our own soil... Never will they know what we have suffered, we who cling to the genius of our race, who, like a sacred trust, guard the light we have received from it and desperately defend it against the hostile breath that would extinguish it; and yet we stand alone, feeling the polluted air of those metics all around us, who, like a swarm of mosquitoes, have attacked our thinking and whose disgusting larvae gnaw at our reason and defile our hearts; we are betrayed by those whose mission it would be to defend us, our superiors, our stupid or cowardly critics; they flatter the enemy to obtain forgiveness for being of our generation; we are abandoned by our people, who do not care about us, who do not even know us... What means do we have to make ourselves understood? We cannot reach them... And that is the hardest part. We know that there are thousands of us in France who think the same; we know that we speak on their behalf, and there is nothing we can do to be heard! The enemy occupies everything: newspapers, magazines, theaters... The press shuns every thought or only allows it if it is an instrument of pleasure or a party weapon. Intrigues and literary cliques only leave room for those who throw themselves away. Misery and overwork crush us to the ground. The politicians, who are only concerned with enriching themselves, are only interested in the corruptible proletariat. The indifferent and self-interested citizens watch our dying. Our people do not know us; even those who fight with us, who are shrouded in silence like us, know nothing of our existence, and we know nothing of theirs... Unhappy Paris! It is true that it has also done good by organizing all the forces of French thought into groups. But the evil it has created is at least equal to the good; and in an epoch like ours, good itself turns into evil. It is enough for a pseudo-elite to usurp Paris and ring the immense bell of the public to stifle the voice of the rest of France. Far more than that: France confuses itself; it remains silent in dismay and fearfully pushes its thoughts back into itself... I used to suffer greatly from all this. But now, Christof, I am calm. I have understood my strength, the strength of my people. We just have to wait until the flood has passed. It will not gnaw away at France's fine granite. I will let you feel it under the mud it carries with it. And already, here and there, tall peaks are emerging...

You don't really need more than that to characterize the French character that is now waging war against Germany. But now, I would like to say, there is something even more beautiful. So this novel was published. It has also been translated into German. I would now like to read you a few words from a German critic of this novel, addressed to Romain Rolland in the form of a letter printed in a Berlin newspaper.

"For me, the completion of your 'Jean Christo is even more of an ethical event than a literary one... Gobineau, Maeterlinck, Verhaeren and even Verlaine have had their greatest impact and achieved their greatest fame in Germany rather than in France, and it would be only fair if you too were appreciated earlier in our country than in your homeland, because your book belongs in Germany, in the land of music, more than any other book. In many ways it is a German book, a coming-of-age novel like Green Henry or Wilhelm Meisten. German music, which Germany has given the world, has also made you its advocate. It was music that led you to the German language and made you love Goethe, whom you have memorialized many times in your work with love and admiration.

I find myself at a loss as to how many times I should actually thank you. The human being, the connoisseur, the artist, the German, the world-joyful in me, each of them wants to come forward and say a word to you. But another time the artist will say a word about this novel, another time the connoisseur, and the human being will wait until he can shake your hand again. Today only the German should thank; because I have the feeling that French youth has become closer to us through this book, which has done more than all the diplomats, banquets and associations."

This is a prime example of how the sustaining power of the German spirit can be misunderstood, and how the painfully great events we are having to live through must have an eye-opening effect in many respects, truly: must have an eye-opening effect. And please forgive me if I bring up something at the very end that seems personal, but which only ties in with personal matters because I have only just learned about it today.

The spiritual science movement to which we belong was for many years connected with a theosophical movement based in England and India. This movement gradually became so absurd that anyone with a sense of truth could no longer have any connection with much of this Anglo-Indian theosophical movement. Therefore, many years before this war, we completely separated from it. At that time we were reviled enough, even by German followers of that movement; perhaps stronger words could be used. But one would have thought that the matter was now over and that there would be no reason to return to it now. But the president of this Anglo-Indian movement has found it necessary to refer to this matter again and to characterize us Germans. And she does so with the following words, which are not mentioned here out of personal considerations, but to show how, from a certain point of view, one is capable of characterizing in such a way what we as Germans had to do out of our sense of truth:

”... Now, looking back, in the light of German methods as revealed by the war, I realize that the long-standing efforts to capture the Theosophical Society and place a German at its head, the anger against me when I frustrated those efforts, the complaint that I had spoken about the late King Edward VII as the protector of European peace, instead of giving the honor to the Kaiser – that all this was part of the widespread campaign against England, and that the missionaries were tools, skillfully used by German agents here – in India – to push through their plans. If they could have turned the Theosophical Society in India, with its large number of officials, into a weapon against the British government and trained it to look to Germany as its spiritual leader – instead of standing, as it has always done, for the equal alliance of two free nations – then it could gradually have become a channel for poison in India.

So that is what we are, seen through English-Theosophical eyes, in our spiritual scientific movement. But I may say – forgive this remark; you know that I do not like to make personal remarks – I can give the assurance that I had no intention of doing all this, and especially had no intention of leaving the German spiritual scientific movement. For such a thing did not live in me and, I believe, did not live in many others either, who know that they are connected with the German spirit and its sustaining power – something that lived in Johann Christoph Arnold, who was driven out of Germany by his instinct. For even if it is difficult to find the immediate manifestations of the sustaining power of the German spirit in the immediate phenomena that Rolland, the traveler, with his uncomprehending eye, has focused on, it must be said that the truthfulness of the German spirit will make it more and more possible, especially through the experiences of our fateful time, to build a bridge between what we experience in everyday life and what is the fundamental force of the German spirit. And when we are presented with all the figures in Johann Christian's environment, from which his “genius” drives him out, then perhaps, in conclusion, and without arrogance, something may be said.

I don't want to quote a foreigner now. But I may quote someone who has been dead for a long time, who died in 1230 and who, for his part, also expressed an opinion on whether a German genius must necessarily be driven out of all that lives in it by its environment, out of all the Minnas and Rosas with crooked noses, which German idealism knows as the nose of Juno Ludovisi. Perhaps not with a genius like Johann Christoph, but with one of whom we know from the context with the supporting power of the German spirit that he was a German genius. With such a German genius we may perhaps, without arrogance, think for a moment: with Walther von der Vogelweide. And we may admit to ourselves: it is not with Johann Christof, the hero that Romain Rolland has drawn, that we judge how German men and German women affect a genius, but rather with a spirit like Walther von der Vogelweide. With his words, then, let these reflections be closed, to be followed tomorrow by a special lecture on the humanities.

Walther von der Vogelweide is not driven out of Germany by his instinct; he must think differently about those among whom he lives. I don't know how they would be described if they were to fall under Romain Rolland's fingers; but Walther von der Vogelweide says of them – and this seems to me to indicate a better understanding than Romain Rolland reveals –:

German men are well-bred,
their women are as pure as angels.
He who scolds them is deceived,
I could never understand it otherwise.
Virtue and pure love,
Whoever seeks them
Shall come to our land, where there is much bliss.
Long may I live in it!

Reflections on the eternal forces of the human soul from the point of view of spiritual science, as this spiritual science is meant here, are naturally, one might say, quite naturally exposed to misunderstandings in our time. And it is quite natural for it to be refuted from this or that point of view, which is undoubtedly justified from a certain side. When such refutations take place, the following occurs: the person who supposes to refute such results of spiritual science puts forward these or those reasons and then thinks that what he wants to have is met, and that the spiritual scientist cannot agree with his reasons at all. Precisely such a consideration as is to be undertaken here today on the basis of the results of spiritual science is subject to the misunderstandings indicated, for the matter usually lies — yes, one can say, in the cases that have come to light the matter always lies — in such a way that the person who refutes brings forward things with which the spiritual scientist absolutely agrees. It is just that spiritual science has something to say that is not affected at all by such objections, by such objections, which the spiritual scientist often accepts to a much greater extent than the person making the objections.

This applies in particular to the question that is to be asked today, and to what is often said on the part of the scientific world view. I have often emphasized from this platform that the humanities scholar is in no way opposed to the scientific world view based on the great achievements of modern times, especially when it comes to questions of the human soul. Of course, there are many things that can be said about the eternal character of the human soul from the point of view of those who want to practice psychology, the study of the soul, in a sense that is still valid today. Then the natural scientist comes, and I say expressly, often with full justification, and says: There we see the human soul-expressions, man's thinking, man's feeling, man's willing, as they express themselves from birth or from the time when man can develop conscious ideas, until death. If we look at this life of the soul, then the representative of the scientific world view must say that it appears to be bound in the strictest sense to the bodily processes; and one can show how it is bound to the bodily processes, how the bodily develop little by little from the earliest childhood, and how, in strict parallel with these physical processes, the faculties of thinking, of perceiving, of understanding and perceiving, develop as these physical processes, as they say, perfect themselves. One can see, again, how, with the fading of the physical processes of the human being, the mental processes also gradually recede into the background, gradually recede, subside. Yes, one can show even more. One can show how, in the case of illness or the like, parts of mental life disappear due to the exclusion of some brain activity or some part of the nervous system; how inability takes the place of ability when organic functions are excluded. What has been stated could be multiplied ad infinitum. So it is justified to say: Is not everything that man develops with his thinking, feeling and willing bound to the physical processes that are gradually being discovered by natural science, just as the flame is bound to the fuel of the candle? And in fact, some of the so-called proofs that are presented for the existence of a soul-core within ordinary thinking, feeling and willing, they really resemble something that one would imagine by saying that one finds something in the flame that cannot perish if the material of the candle is somehow removed from the flame. It may be said that much of the ordinary teaching on the soul is so constructed, according to the reasons and the kinds of proof, that it corresponds exactly to the thought one would have in order to prove that what lives in the flame cannot disappear if the flame is deprived of its fuel.

Now it must be emphasized that with regard to all that has just been indicated, spiritual science stands entirely on the ground of natural science, and indeed, as we want to see in particular through today's consideration, it must place itself more intensely and more strongly on this ground of natural science than natural science itself can do according to the current state of its research. In its method, in the way it thinks and is minded, spiritual science also stands in the same direction as indicated for human research through the newer methods of natural science. But the way in which these newer methods of natural science have been applied to the life of the soul shows that they do not lead to those regions in which the real riddles of the human soul are to be found.

In order not to make merely general remarks, I would like to consider a specific case. One of the more recent scientists who wanted to place psychology entirely on the basis of the scientific way of thinking was the psychologist Franz Brentano, who has already been mentioned here in these lectures on several occasions. His scientific endeavors took place in the second half of the nineteenth century, when the natural scientific way of thinking quite rightly made a great, even overwhelming impression on the personalities of this age, so that no kind of scientific research wanted to escape what lay in the fertility of natural scientific observation. And one of those who went along with it completely and said, ” If strict scientific results are to be achieved, then they must be achieved by a method that is constructed according to the model of natural science, otherwise they are not truly scientific results. One of the personalities who took this position, both with regard to the study of the soul and to the study of nature, was Franz Brentano. His theses, which he formulated at the beginning of his teaching career in Würzburg in the 1850s, went something like this: The future of the study of the soul depends entirely on its moving in the same channels as the study of nature. Now, with regard to the hopes that the study of the soul can have for our age and the future, Franz Brentano is a characteristically strong personality. He has begun to write a “Psychology,” a book that has achieved a certain fame in the narrower circles of the soul researchers. When the first volume of his psychology was published, he promised that the second volume would appear before the end of the year in which the volume was published – it was 1874 – and then the third volume in quick succession. So far, only the first volume has been published! And this is characteristic precisely because Franz Brentano is one of the most conscientious and energetic of thinkers.

Franz Brentano sets out to pursue the science of the soul in the spirit of modern natural science. He begins by examining the soul life as it presents itself in the ordinary existence of man; by investigating how, as man lives within the ordinary physical world, thought follows thought; what are the laws that cause one thought to evoke another; what are the laws that give rise to this or that sensation of pleasure or pain in the human soul. In short, he endeavored to investigate in a natural-scientific sense the life of the soul as it takes place within the ordinary physical existence of man. The aim of psychology is already clear to this student of the soul, but he sees no possibility of doing anything to approach this aim in any way. A saying of Franz Brentano is characteristic here, and runs as follows: “For the hopes of a Plato and Aristotle, to gain certainty about the survival of our better part after the dissolution of the body, the laws of association of ideas, of the development of convictions and opinions, and of the sprouting and driving of lust and love, would be anything but a true compensation.... And if it really meant... “– he means the newer natural scientific way of thinking – ‘the exclusion of the question of immortality, then [this loss] would have to be called an extremely significant one for psychology.’

Franz Brentano is quite typical of those representatives of newer psychology who, while wanting to stand on the ground of newer natural science, that is, wanting to observe mental life exactly as one otherwise observes external natural phenomena, but who, in the course of their observations, let slip precisely those questions that are important, significant, and intimately connected with human life. We can, as Brentano says, in the sense of modern natural science, come to an understanding of how ideas are linked, how opinions take hold in the human soul, how pleasure and suffering are mutually dependent, but one cannot comment on the important question of what the eternal forces of the human soul are from what one wants to achieve with this method. And so it must be said that in more and more writings and literature on psychology in recent times, the question of the eternal forces of human existence has disappeared. Just try to leaf through the literature on psychology and you will see how true what I have just said is.

Spiritual science now attempts to find its way to the riddles of the human soul by adopting the attitude of the natural sciences. But it is convinced that the way of thinking that is so fruitful for the observation and study of the secrets of external nature must be internalized and completely transformed if one is to pursue spiritual science from the same attitude from which one pursues natural science. Spiritual science shows that the processes of the soul life that take place in ordinary thinking, feeling and willing between birth and death really contain nothing that is not as bound to the physical body as the flame is bound to the candle's material. Spiritual science shows that one cannot get at what is present in the soul as eternal with those functions of the soul life that are completely suitable for ordinary life and are also completely suitable for ordinary scientific research. Spiritual science shows that the soul of man, as it is in everyday life and in ordinary scientific research, is bound to the physical functions of the body, and that one must first seek out what is eternal in the soul by seeking a way from the ordinary soul functions to where these ordinary soul functions do not reach, where they do not come when they only accomplish what is accomplished in everyday life and ordinary science. An inner development of the soul abilities to a point that is completely superfluous for ordinary life is necessary if one wants to find the eternal powers of the human soul.

In earlier lectures I have already spoken about this development of the soul abilities of the human being from certain points of view, to a different view than that of everyday life. Today, I want to put the question in a different light from a different point of view.

What is considered the most important thing in ordinary science, the most important thing in ordinary life, for example in thinking and imagining, comes into play in a completely different way for spiritual research than in this everyday life. In ordinary life, it is a matter of our recognizing something by thinking about something that initially approaches us from outside. We perceive what approaches us from outside; we perceive even that which is in historical becoming; we think about it, and in so doing we explore the laws of external facts and of historical becoming. Thought arises in us, and precisely because we can think, because our thoughts have a certain content, we know something about the external world. And so it is right for our everyday life. It is also right for the activities of ordinary science.

But if one wants to grasp thinking in such a way as it must be grasped in order to arrive at true spiritual-scientific results, then one must grasp it in the following way. I will show, by means of a comparison that I have already used here once before, the quite different way in which the spiritual researcher must approach thinking, imagining, as compared with the way in which a person in ordinary life or in ordinary science approaches it. I have already hinted at it: When we use our hands for some external work, it depends, first of all, on our doing this external work, that the results of this external work be there. What is realized in the outer world through our work is what is seen. But that is not the only result of the work. The outer world must look at this result, and it has a right to look at it. But by repeatedly doing this or that, man also strengthens the strength of his hands and arms at the same time, and not only strengthens them but also makes them more adept at doing this or that. One can say – if we may use the word, which is of course only correct in a relative sense – that man makes the dexterity of his hands and arms more perfect by working. In terms of external labor, this is perhaps a very small thing, if we look only at how the result of the work fits into the context of human life. In this respect, it is a secondary result that the human hand and arms become more skillful. But for humans, it matters a great deal. Or even if one did not want to accept that, it is precisely this that is there as a secondary result! But with this we can compare what man achieves in imagining, in thinking. In ordinary life and in ordinary science, it is important to form a certain content of thought. Certainly, that is also quite right. But in forming this content of thought, in thinking, something similar really happens to thinking as happens to the strength of the hand and arm when one works. Thinking undergoes something inwardly, and it is precisely this, which is really quite unimportant for ordinary life and for ordinary science, even in relation to their achievements, that spiritual scientific research must now turn its inner gaze to: to what happens in thinking. The soul must be directed not to the content of the thoughts, but to the activity. And not to the mere activity either, but to what happens in the activity of thinking — if I may use the expression, which has only relative validity, once more — in the direction of perfection, of the development of thinking.

The soul's gaze must be trained to do this. And it must be possible to do so in order to enter into regions where the eternal powers of soul life open up, to disregard the content of thinking and to direct the soul's gaze to the activity of thinking, to what one does by thinking. This is achieved systematically and methodically through an intimate inner activity, which could also be called an intimate inner soul experiment, and which I have often referred to here as meditation. The word meditation need only be taken in the sense in which it is used here, as a technical term for the striving to develop such an ability by which the gaze of the soul can be directed precisely at this development of thinking. And one can really achieve this setting of the inner soul forces in this direction through what is called meditation, if this meditation is practiced in the right sense. Of course, I can only give the principles here with regard to what meditation is. More details can be found in my books, especially in the book “How to Know Higher Worlds,” where the soul's activities, the inner soul experiments, as it were, that set the whole soul life on the path that is to be indicated here in principle, are discussed in detail. Thinking and imagining must often be brought into a possibility, so that it stands, as it were, as external things stand, that one can look at it, that one holds it, as it were, more firmly, in the inner soul capacity, than one is accustomed to holding it when one lets thinking proceed only in such a way that it serves one in understanding the external world. And to bring the soul into such a direction, one must again and again, now out of the most inner freedom and arbitrariness, give the thinking a direction, which one gives it only to really feel inwardly what has just been indicated, to experience it inwardly, to strengthen this thinking so that one can inwardly experience what has been indicated. To do this, one must bring into one's thinking, into one's imagination, thoughts, ideas, upon which one then draws one's entire inner soul life, so that one really forgets the world and everything around us, disregarding the whole course of the rest of one's soul life, in order to concentrate all one's soul powers on one point, on one thought content that one has placed at the center of one's imagination. It is a seemingly undemanding activity of the inner soul life, but with reference to what is meant here, as it is said in Goethe's “Faust”: “Although it is easy, yet the easy is difficult!” In general, it is easy to give thought a direction such as that indicated here. But in order to summon up the inner strength needed to observe thinking in its activity, the process must be repeated over and over again. Depending on the individual, it may take weeks, months or years before any result is achieved. So that most people, if they take such an inner path, have long since lost their patience by the time any result might come.

Then there is another factor to be taken into account: if we take any thought from our soul life, as it presents itself to our memory, then this thought, which we have thought often, and which is linked to this or that external stimulus, cannot help us much in the activity we have indicated. For when a person draws a thought from the depths of his soul, a vast number of other sensations and remnants of sensations that would otherwise have remained unconscious are associated with it; and one experiences many things through this thought that one would otherwise not experience in the ordinary course of life. We cannot know whether what we experience in these thoughts is not somehow a reminiscence, some hidden memory from ordinary life. And finally, when we take a thought that is linked to something external, we cannot be quite so sure either. For, although we form a thought from the external world, this thought does indeed enter our consciousness, but we are never fully aware of the impression that we still receive more or less unconsciously alongside it. For my part, one can bring into consciousness any thought of an external object that one has seen. And by concentrating all the soul's power on it, something that one did not bring to consciousness in an immediate contemplation can well emerge, and one can believe that one has somehow brought what one is experiencing up from unknown worlds, while one has only brought it up from one's own soul, from the part that otherwise remains unconscious. Therefore, it is best to form ideas that one can easily keep track of and that do not run the risk of conjuring up something from one's soul life and then making us believe that we are experiencing something that is nothing more than reminiscences of our own subconscious soul life. To prevent this from happening, it is good to form a thought or take a thought from the literature of spiritual science that one can survey, to which one has not yet attached any habits, so to speak, of which one knows how its individual parts are composed, of which one knows that it does not subconsciously evoke something from one's soul life that then presents itself to one's mind instead of one experiencing something new. I have therefore often said: Since it is not at all important to recognize anything external through these activities of the soul life, which one calls meditation, to visualize any external truth, it is good to to take symbolic images, about which one is clear from the outset: they express nothing external, they are only placed at the center of thinking in order to exercise the thinking, to strengthen the thinking. For everything depends on taking hold of the processes of thinking in a living way by performing them. Through free inner activity, one must place a content at the center of one's soul life and then limit oneself entirely to that content. Only a few minutes need be spent on the individual content for the individual exercise, because as a rule it does not depend on the length of time at all, but on how far one really succeeds in concentrating the soul power in such a way that it is directed at one point and thereby strengthens inwardly, so that this inner thinking activity does not go unnoticed, but occurs with such strength that one can feel it inwardly, that one can experience it inwardly. If one now, with sufficient patience and persistence and energy, repeatedly performs such an experiment on the soul, one finally comes to really place one's thinking, that which otherwise withdraws as an inner thought process, in front of one's soul, to really place oneself in relation to one's inwardness in a completely different way than one has otherwise related to this inwardness. One comes to discover something quite new in oneself. But it is only new for one's consciousness; it is always there in the person. The soul's processes that one has accomplished merely lead to noticing it. What one discovers is always present in every person. But as a new human being in man, as something of which we notice that it also fills us, which we did not know before - we can now grasp a new human being in man with the power that we have become aware of through the comprehension, through the inner energizing, strengthening of thinking. And if we practise this long enough, with sufficient intensity and patience, it really takes us beyond the realm of ordinary thought and imagination, leading us to a completely different way of looking at our soul from the one we are accustomed to. But at the same time we notice something that can only be noticed at a point where the human being really arrives at a result. One must patiently wait until what is now being related as a result comes about. One arrives at a shattering result. |

This shattering result is always reminiscent of an expression that has often been used in the course of human development. It has been used within those circles that have known something of the fact that there is such an expansion of soul life as that which is spoken of here. Now, in order to explain what is meant here, it must be said that spiritual science of the kind meant here has only become possible in our age. Humanity is evolving. What occurs in some form or other in a later age was not possible in an earlier one. The newer form of natural science, as it has developed since the time of Galileo, Kepler and Copernicus, was not possible in the earlier epochs of human evolution. But these earlier epochs had to precede the newer one. In these earlier epochs, attempts were made to penetrate to the innermost nature of things in a quite different way from that which is the case in the present epoch. Just as natural science in its newer form was not yet possible in the Greco-Roman period, for example – not possible in terms of purely external facts, not only in principle – so spiritual science, as it is meant here and is described here according to its method, is something that can only dawn upon our time within the evolution of humanity. But just as man delved into nature in the same way as the human faculties that lay closest to the surface in the evolution of humanity, so too did he seek to gain access to the eternal forces of the human soul and develop the soul faculties in the same way as in ancient times, so that they might see in the old way what is eternal in the development of the human soul. In days gone by, people often spoke of the goal of developing the inner life of the soul as I have just described. They said that in order to reach the eternal foundations of his soul life, man must approach the portals of death. The full significance of this saying, “to approach the gate of death,” is only realized when one has truly brought this inner experience, which has just been described as meditation, to a certain point. One comes to a point where one discovers within oneself a real second person, a person who can only be grasped through strengthened thinking, just as one grasps the ordinary physical person through ordinary comprehensive volition, through what one can otherwise do within oneself. One comes to this second man in oneself, who is felt inwardly, so to speak, by the invigorating thinking, but at the same time one comes to realize, to see through direct observation, how this second man is connected, not with constructive but with destructive forces of our human organism. One comes to realize that, basically, one carries within oneself the conditions of death since birth or, let us say, since conception; that certain processes in the human being are real, that they take place and that, when they reach a certain point, they must lead to death. Alongside that which animates the human being, alongside that which is the ascending life process, which of course cannot be seen with the ordinary soul powers either, stands that which is the eroding soul powers, which, I would say, are destructive soul powers. And with the highest development of these destructive soul powers, with that which rules and lives in man as, one may say, the cause of death, as the lasting cause of death, one sees most intimately connected with it that which is now this second man, whom one feels inwardly, as it were, with one's thinking. Indeed, only through an inner experience can one come to assert what I am now asserting. Just as little as someone who does not know that water is divided into hydrogen and oxygen in electrolysis can discern anything about hydrogen or oxygen , just as little can anything be recognized in the ordinary life of the soul that is similar to the experience that has now been hinted at and that has been expressed at all times with the words: one approaches the gate of death.

One experiences that just as there is something in water that cannot be seen directly when looking at the water, even though it can be seen as hydrogen and oxygen, there is something in man that is connected with his thinking, but at the same time with the forces that give him death. One looks within oneself at the human being who brings it about that one can have precisely the purest, most abstract thinking, the one that furthest advances one in ordinary life, between birth and death, but that one could not have it if the death-giving powers in man did not come to their highest flowering. And by discovering through the strengthening of thinking that which brings death, an experience is directly linked to it, an inner experiential knowledge — one cannot call it anything other than an inner experiential knowledge —, not something that could ever be reached by a conclusion of reason; just as little as looking at water externally can be reached by a conclusion of reason, that hydrogen and oxygen are in it. One gains the experience by saying to oneself: One now looks beyond the scope of what ordinary consciousness overlooks and gets to know the human being who, between birth and death, is connected to the forces that give birth. But at the same time, one gets to know oneself in such a way that, by looking through oneself, one gets to know in this second self that which was there before one entered into physical existence through birth or, let us say, conception. From this moment on, one comes to know that not only have the hereditary powers of the ancestors, of father and mother, placed the human being in existence, but that spiritual powers, which come from a purely spiritual world, have combined with what lies in the hereditary current.

In ordinary life, we are accustomed to calling only that 'knowledge' which is arrived at by pointing to certain facts that already exist before the knowledge is acquired. For spiritual facts, this way of thinking would be exactly the same as saying: I want to communicate something to someone, but I don't say it out loud, because by saying it out loud it is no longer an objective fact that is there; it has to come about by itself. Just as in speaking one produces something that is not exhausted in the content of what is spoken, so spiritual scientific knowledge is bound to an activity in which what is the content of knowledge is first realized, just as what is the content of speaking is first realized in speaking. And now we really come to realize that in spiritual fields there exists in a higher form that which natural science has been striving towards since about the middle of the nineteenth century: what is called the “transformation of forces”. Transformation of forces is, for example, in its simplest form: you press on the table, and the force of your pressure, the work of your pressure, is transformed into warmth. Your pressure force is not lost, but transformed. This law of the transformation of forces has indeed taken hold of the scientific mind and thus acquired great significance. The spiritual scientist who brings himself to the point I have indicated learns to recognize that what underlies all our thinking and what I have just called “the death-bringing forces” are in fact eternal life forces, but can only become active as eternal life forces if they take hold of an organism, a physical organism. If they are present in the purely spiritual world before birth or, let us say, before conception, they are eternal life forces. And they must lose the form of eternal life forces; they must transform themselves into such forces that build up the organ of physical thinking between birth and death. They have to do this in order to build up the organ of physical thinking. They can therefore only again occupy themselves with their spiritual character when the organ of the physical body, the organ of thinking, has been broken down. Therefore it is really impossible to find within the physical life that of which has now been spoken. For one could not think at all in the ordinary sense if one could find that of which has been spoken. One thinks in the physical life — this is particularly shown by spiritual science — with the organ of thinking. It is not the thinking that is created by the eternal activity and the eternal powers of the human soul, but the organ of thinking; this must always be there first, so that thinking can take place. This ordinary physical thinking would therefore have to cease if one wanted to look at the very thing that matters. It is not thinking that comes from the eternal powers, but the organ of thinking, which remains hidden behind thinking. And it is precisely this organ of thinking that must remain hidden so that thinking can come to the fore.

Therefore, as one progresses in this inner development of the soul, one has an experience that is, I might say, no less harrowing than that which has just been described by the traditional expression “approaching the gates of death”. One experiences: Yes, your thinking, you thus strengthen it; your thinking becomes stronger in itself, so that it can inwardly feel a second person who is within you. — But one thing applies above all to this thinking. All that I have said is meant only in the main, for the reason that, since one is developing in the inner life of the soul, a residue of ordinary thinking always remains; otherwise one would have to leap out of ordinary thinking and leap into the other. So what I say is always meant only comparatively, that is, not in the full sense, but only in the main.

What stands out as particularly characteristic, as particularly significant, in that thinking strengthens itself, is something that represents a certain importance precisely for the ordinary life of the soul and now for this life of the soul, which has actually ceased to exist as a result of the strengthening of thinking. It is possible to retain through ordinary memory, through the ordinary ability to remember, what one has thus attained through thinking. The convenience of ordinary life also ceases, that one simply transmits one's thoughts to memory and then has them and only needs to remember them; that too actually ceases. So, when one has strengthened one's thinking, one has, despite the strengthening, reached a point where, by placing oneself in this strengthened thinking, one is continually faced with the feeling that this thinking will soon be lost again as it arises. And that is precisely the difficulty, which causes a great many people to lose patience and never to develop such inner soul powers as are meant here. Someone who does exercises like the ones suggested may do them for a long time, but he does not realize that what one produces in this way is just as difficult to retain as it is sometimes to retain a dream. When you wake up, you know exactly what you dreamt, but you can't hold on to it, it disappears. And that's how it is with what you have achieved. It can only be incorporated into your ordinary memory with great difficulty.

That is why, when you present spiritual truths, they always have to be created in the moment; however strange or paradoxical it may sound, it is simply true that you cannot retrieve them from ordinary memory. And why is that so? It is because man, as he is in ordinary life, continually tends to let what he actually achieves through the formation, the development of the organ of thinking, what comes out of the eternal, slip down into the physical. No sooner has one attained what the eternal presents than it slips into the ordinary organ of thinking. That is, it passes over into the ordinary life of the soul and thereby loses its eternal form. One constantly sees that one grasps something as it arises, only to lose it again immediately. And only long practice is necessary to observe to some extent what arises and immediately passes away; to have in the soul that which arises and immediately passes away. Thus, one realizes that one actually needs a completely different consciousness than the consciousness that simply comes from the ordinary organ of thought. And one gradually comes to realize – which in turn is a harrowing experience of the soul – that yes, you do attain something through your soul development; but with the consciousness that you have there, which serves you in the most fruitful way in ordinary life, you cannot hold on to it after all. For this ordinary consciousness is organized in such a way that the eternal escapes from it, so that it may be efficient. The conviction finally arises: You need another consciousness, you need a consciousness that goes beyond the consciousness that is fruitful for your ordinary life, because with this consciousness you cannot hold on to the eternal.

Therefore it is necessary that such pure mental exercises, as they have been designated as a member of the meditative life, are supplemented by other exercises, which one can now call exercises of the will, of the feeling will It is not enough to exercise the power of thinking, of visualizing, inwardly in the indicated manner, for by this inward exercise alone one would arrive at a state where what arises continually ceases. Therefore, spiritual science must also advise us to treat the will in a different way than it is treated in ordinary life. In everyday life, the will functions in the soul life in such a way that, when we will, our attention is actually directed to that which is to happen, to that which flows out of the will into action, even if we only will inwardly, if it remains with the intention – with the inward presentation of the volition. Attention is always directed to that into which the will is lived, into which the will flows. If we apply the same effort to an inner cultivation of the will as can be applied in the manner indicated to the cultivation of imagination and of thinking, we can develop the will to such a point that we attain the possibility of developing the will that is necessary to reach the eternal powers of the human soul. To do this, however, it is necessary to practise the will inwardly in such a way that one really does establish a quite intense calmness of soul, that one quiets the surging and swaying of desires, the surging and swaying of the other impulses of desire that play a great role in life, so that one, as it were, establishes complete calmness in the inner life of one's soul and then reflects on what one may have wanted at some time. All the liveliness that the will is imbued with when it is directly present is, so to speak, taken away by placing remembered will in front of you, by looking back in the evening, for example, at what you willed during the day, and now letting this will work on you in such a way that you do not become an inner critic, but you look at this volition; you look at it now that it no longer directly tempts you to direct your attention to external deeds alone, but now that the volition has detached itself in your inner soul life from the external activity, you can direct your attention to what the soul life is and what it does in the volition. We also make progress in this field if we make an effort, I might say, again as an inner experiment, to will that which we have found good for this or that reason, to place it in the inner life of our soul, and then to visualize in a fine, intimate way: What do you experience when you place yourself in the position of your soul in wanting this? — whereby one completely disregards what is connected with the desired itself, but only places oneself in what the soul inwardly feels by undergoing the volition.

Again, long exercises in this direction are necessary if one wants to come to a conclusion; but one comes to a conclusion: namely, one discovers that during one's life one actually carries an invisible, an imperceptible spectator with oneself all the time. Again, one discovers a person, a new person, but a person who is always there, but who is not noticed. Just as the inner man, as characterized above, is not noticed in thinking, so the inner spectator is not noticed in willing, because attention is directed to something quite different. This inner man is now actually a consciousness that is unconsciously — if I may use the paradoxical expression — always in us, that is not raised into the ordinary consciousness, but that is there nevertheless.

It is difficult to talk about these things for the reason that one talks about things that are realities, but are actually unfamiliar to man; unfamiliar because they are not brought to consciousness in ordinary life. The spiritual scientist is not talking about anything new. He is not talking about anything that does not exist. He is only pointing out what exists in every human being. But in order to show it, it is necessary to approach it in such a way that one approaches it actively; that one does not merely point out facts that want to guarantee a being, but for which observation first brings forth what is, but what can only be shown through the activity.

And now, when one has progressed to a certain point in this field, something happens in the soul that can bring one to the deepest shock. One now gets to know something to a great extent, which one experiences in the outer life, namely within the intentions, the desires, the will that one has in the soul, but, I would say, only on the outside, only in bits and pieces. One experiences in a comprehensive way what one can call: the direct contemplation, the direct feeling of what suffering, what pain is. For basically, each piece of this attainment of consciousness, which otherwise remains unconscious, is connected with deprivation and pain. But the two experiences now come together. The one experience that led one to the perception, I would say, the flowering of the dying power in man, and the one that led one to the perception of an unconscious consciousness that is always present in man, that always watches man as an observer – these two experiences are linked together. From the first experience one realizes: This basically cannot be designated as such being as otherwise any being is designated. It cannot maintain itself in existence if it is not borne by consciousness, if, in other words, it is not remembered by a certain consciousness. And one makes a discovery - one of the most magnificent, powerful inner experiences that one can have on the path of knowledge at first: one makes the discovery that what you produce out of an energizing of your thinking is like a fleeting dream. It cannot approach the ability of ordinary consciousness to remember. But if you really strengthen that which lives in the will, as your observation, as your subconscious consciousness, then this is now the consciousness that can grasp the other, which otherwise cannot be remembered, and which can hold it.

And now one is at the experience, which in relation to the scientific attitude can be compared entirely with the way one does it in the outer natural life, how one observes the outer natural life. One looks at the plant. You see how it develops into the germ in the flower and how this germ, when it is planted in the earth, is the beginning of a new plant. The end is combined with the beginning to form a cycle, a circle. In the same way, but at a higher level, the end and beginning of the physical life of a human being is grasped. It is known that that which existed before birth, or let us say conception, has united from the spiritual world with that which lies in the physical line of inheritance, and which permeates and interweaves with the physical organization in the human being. We know that this lives itself out in such a way that it brings forth an organ, that this organ brings it to thinking, and that its outermost development brings it to memory; but that in so doing, having emerged from the spiritual world, it has has attained a form in this transformation that is, so to speak, a highest bloom, which must now be grasped by a consciousness that is of a completely different kind than that through which it first comes out of the spiritual world, is produced. This consciousness lies like a seed of consciousness, like something that underlies as will, but in ordinary will, because attention is not directed to it, does not become conscious. That which lies in man as death-giving unites, when man passes through the gate of death, with this seed of consciousness that lies in the volition. And the ordinary physical life is only a holding apart of the one and the other. We live physically so long as the one and the other are kept apart, so long as we place ourselves with our being in between. In the experience of death, the first is grasped by the second, the consciousness grasps the former and carries it through the gate of death back into the spiritual world.

Just as one can see from the plant seed in the flower that it will begin the cycle again if it goes through the necessary intermediate conditions, so one experiences that what was present before birth, what lies in man as the power to give birth, descends to a renewed earthly life when it has gone through spiritual conditions. By linking end and beginning in a way that is entirely in keeping with the spirit of natural science, one arrives at a confirmation of what has emerged in one of the most beautiful phases of modern spiritual life and — one might say — has emerged as if from the thinking of a great thinker: what was brought to light by Lessing when he concluded his most mature work, 'The Education of the Human Race', with the reference to the necessity of thinking of repeated earthly lives. At that time it leaped forward as if from a thinking that had struggled to an independent world-view. The more recent spiritual science strives to substantiate scientifically, but, as we shall see, inwardly scientifically, that which presented itself in Lessing's thinking, this teaching of repeated earth-lives! Today it is also regarded as something fantastic, as something dreamy; just as at a certain time, which is not far behind us, the doctrine was regarded: Living things can only arise from living things. — But anyone who has recognized such a view as truth also knows that truth has a difficult path to follow in humanity, but that it will also find this path!

It seemed fantastic and dreamy to most people when the more recent natural science-minded people came forward and said: Man thinks that a firmament above limits the space, while this firmament is nothing more than the expression of the end of the ability to see itself. What you see as the firmament is only brought about by yourselves; that is precisely what your gaze penetrates, that is precisely where your seeing penetrates! It is not externally present in nature, but externally in nature is the infinity of space, in which countless worlds are embedded! From the standpoint that was adopted at the time when the old concept of the firmament of space was to be overcome, spiritual science today stands, I would say, with regard to the spiritual firmament of the human soul between birth or conception and death. Man initially looks after conception, after birth, or to a point, to which his memory reaches, and to his death. But there is nothing that limits life, just as the firmament does not limit space. Rather, what man does not see expands behind it because he does not try to expand his capacity for knowledge, his capacity for thought, beyond this temporal firmament. Out there, beyond this firmament, lie repeated earthly lives and the intervening lives in which the soul lives in a purely spiritual world.

It is certainly even more difficult to become accustomed to the thought processes that are necessary to reach this spiritual firmament than it was to reach the removal of the physical firmament. But our time is quite ripe, out of a scientific attitude, I would say, to go beyond what the external natural science can achieve. And so I do not hesitate, even if it must lead to even worse misunderstandings than what has been said so far, to make the concrete application, the particular application of that kind of spiritual research that I have just characterized, in a particular case that can interest us at all times, but especially in our fateful time.

We speak and will speak more and more of the immortal forces of the human soul when we come to a true science of the soul. But we will also learn to speak again of what invisibly reigns in the visible, what imperceptibly reigns for the ordinary historical view in the course of human life. In connection with the eternal forces of the human soul, we have spoken of death, which is indeed a mystery, not only for those who say that they desire a life beyond the gates of death, but above all for those who must grasp life itself; for much of the understanding of life lies in the unraveling of the mystery of death. But in our time, death approaches us in a completely different way, in the midst of pain and suffering, but also in the midst of hope and certainty about the future. Death comes upon us in such a way that it seizes blossoming human life, not in the sense that the forces that give death internally expire, depending on how it is allotted to the person; this cannot be explained further today, but it could also be characterized in the sense of spiritual science. Death does not come upon us in such a way that these death-bringing forces from within, from the organic, take away the physical body from that which, as higher consciousness, unites with the Eternal in the life of the will, which is death-bringing, but which is one with the Eternal —, not only does death approach us in this way, but it also takes the physical human body away from the soul in the prime of life through violent interventions from the outside, let us say, through a bullet or otherwise. Although I shall be giving more exact details in a week's time in the lecture on 'The Human Soul and the Human Spirit', I would like to venture to simply relate here a research result that lies on the path just characterized.

It would take a great deal of time to fully explain how the same method that has just been demonstrated for ordinary, simple results also leads to the investigation of what is to be discussed now. But it is exactly the same method that, in the further course, also leads us to the knowledge of precisely the great connections in life.

We must bear in mind that no force is lost; it remains available, it transforms. If the physical body is taken away by an external influence, say by a bullet, in the prime of human life, then, based on the general human disposition, such forces are available that could have provided for the person for a long time in relation to his life in the physical world. These forces are not lost. The spiritual researcher must ask: where do these forces come from, and where do they go? A significant question arises before us. Last winter, in a lecture, I spoke from the point of view of how this force lives on in the present. Now I will speak about it in so far as these forces are linked to the historical course of humanity. The spiritual researcher must ask: Where do these forces, which cease to work in a person when his body is forcibly taken from him, reappear elsewhere? Just as one searches in natural science when some force is lost, how this force, transformed into other forms, reappears, so the spiritual researcher searches in the spiritual world phenomena to find what is lost on one side on the other. And it is precisely by seeking what is being discussed here that one comes to say: In the development of mankind, forces arise that we observe, for example, when we educate a human being. We observe how a person can become capable of thinking, doing or feeling this or that. We guide the abilities present in him in such a way that we know: we do nothing special when we develop human abilities in general. We know that when he is later able to do this or that, it is because this or that has been developed in him.

But besides all this, other forces arise in human life, forces that are called ingenious forces, forces that appear while one is educating a person. One can be much more stupid than the one one is educating: these ingenious forces still come out. They come to light, one speaks of a divine favor, of a coming forth of forces, without one being able to do anything about it. Of course, I am not just talking about the powers that the higher geniuses, the higher minds, show, but about the genius that is in every human being. Even the simplest person needs a certain amount of inventiveness in their most everyday tasks in order to really make progress. There is only a difference in degree between what is needed in ordinary life and the highest powers of genius. These powers of invention arise, one might say, out of the twilight of becoming; they arise in man as something that is bestowed on him by the world spirit, by the divine spirit that pervades the world, as one might say at first, without being able to claim that one has cultivated them, that one has nurtured them through education. And then the remarkable and surprising result emerges, that these powers, which thus come to light as powers of invention, as powers of genius, are transformed powers. Those forces are transformed into ingenious forces that disappear when a person's physical body is taken from him externally, which he would have been able to retain in the normal course of events if the bullet had not hit him. This is a surprising connection that emerges: The forces that a person carries into death by passing through the gate of death by force, by having their physical body taken from the outside, not by internal organic processes, these forces are not lost; these forces emerge, and not only in the later earthly life of the individual human being — that appears in a completely different way — but they emerge in the course of history, they emerge in completely different people. They become, so to speak, embedded in historical evolution, if I may use such a trivial, philistine expression. And what are the forces of a violent death in prehistoric times are transformed into forces of genius in an earlier or later post-historical period, which arise within the evolution of humanity.

If one follows spiritual science to such points, then for those who have practice in thinking, I mean inner practice in the paths that thinking must take in order to approach realities, true connections arise that come to light in the spiritual world — but which are no more wondrous than when mysterious natural connections occur, connections that only live in a higher sphere, and because they live in a higher sphere, they are all the more important for the elevation of our life, more important than how the soul feels in existence, how the soul can also permeate itself religiously with the cosmic connection, more important than mere external knowledge of nature. Spiritual science does not want to replace any religion; religious feeling has a completely different origin. But spiritual science is, if one can say so, suitable for deepening these religious feelings, for stimulating them even in those who have lost all religious feeling through the influences of modern natural science. Spiritual science shows connections within the spiritual life that arise entirely from the attitude of a scientific way of thinking. Not that all the riddles of the world will be solved, but what otherwise presents itself only as fact alongside fact is inwardly illuminated, in a similar way to how natural facts are illuminated when they can be traced back to the chain of causes and effects.

Now, in conclusion, I would like to say something that is not logically connected to the above as a final consideration of what has just been explained – I will have more to say on this next Friday – but rather something that is only is connected to it only through the logic of feeling, a logic of feeling that must be understandable to anyone who is connected to what permeates and moves us all in our time.

It is precisely this that we see: the people of Central Europe surrounded, beset, fighting for their existence. Yesterday I tried to show what spiritual endeavors are present within this circle of existence. I do not believe that I am forced, I might say, to serve the times in an outward way, to drag together what I have to say. Yesterday I tried to show how in German spiritual life, just as this German spiritual life was seeking its paths of knowledge in an idealistic way through its great philosophers, a path lies into the spiritual worlds. It must not be taken dogmatically, as I emphasized again and again yesterday, but rather in terms of the way of seeking, in terms of the way of striving. One must examine the direction in which the inner soul forces of the German idealistic philosophers moved. And if we follow, as I tried to do yesterday, the way in which, on the one hand, through abstract, sober thinking, and on the other hand, through energetic views of the will, as with Fichte, or through powerful poetic creative powers, as in Goethe, opened up Germany's idealistic path to the world, then one has an impression of how the soul of the nation itself, this German national soul as a whole, has immersed itself in meditation, the meditation of an entire national soul in the idealistic development from the end of the eighteenth century into the first third of the nineteenth century! He who sees in meditation, in the particular training of thinking, feeling and willing, the way into the spiritual worlds, may say, without having to forcibly wrench anything into such an assertion, what can truly be the most intimate conviction for the modern spiritual researcher: The progress of spiritual science can be depicted as the development of a germ that is rooted in German idealistic philosophy; it is present in all of German idealistic spiritual striving around the turn of the eighteenth and nineteenth centuries and has continued to have an effect into our days, as I attempted to characterize yesterday. Indeed, in all that I have been able to speak about here in these lectures over the years, I have always been aware that what is now being presented as spiritual science is nothing other than Goetheanism, German idealism. I mean this specific idealism as it emerged at the turn of the eighteenth and nineteenth centuries in the German mind, transferred to our time; not simply viewed historically as it was at that time, but grasped in a living way in our time! And I was aware that, in essence, I was never presenting anything other than Goetheanism by presenting spiritual science in the sense in which it can be in our time. However strange it may sound to some people today, if one looks at it from this point of view, one finds that striving for the spiritual world is firmly anchored in what German spiritual striving has once risen to as its highest peak, as a highest inner peak.

And when this connection is allowed to work in one's soul, one can place oneself in our fateful days in such a way that what the German people sought on the one hand in the most extreme development of their spiritual efforts is only a different side of what must work in our time so that the historical task set for the German people in our days can be solved in the external fields of action. That is why everything the German people accomplishes is intimately connected with the deepest soul life, with what was great and significant at a time when, in relation to the outside world, the ground was pulled out from under the feet of the German people. Therefore, it may be said that, if, besides the external struggle which will be decided by arms and about which it is not proper for the spiritual observer to speak, because things will be decided not by words but by arms, if, besides this struggle, something has developed that strikes us as so strange that this German spiritual life is disparaged by opponents, so that one might believe that these opponents only find the possibility of letting their own intellectual life shine in a special light by disparaging German intellectual life, then a consideration of the inner significance, the inner world significance of German intellectual life leads precisely to the realization of how little the German needs to look at his own intellectual life in such a way that, in a comparison, the intellectual life of others would have to be disparaged. The German need only look at the task set for him from the innermost part of the world spirit to know what he has to do in the world, what he has to carry over into the future.

Therefore, one may say from the bottom of one's heart: This German national spirit, which reigns in the totality of German life, which reigns in German thought, in German meditation, as I have indicated, which reigns in German action, this German national spirit may point out when it is now being reproached in such an unintelligent way from here and there with having produced a world view that is based solely on force and power. It may point out how it can refute this strange talk through its connection with the spiritual. And when it is said that the German national spirit has played its part in historical development, then it follows that the germ of the highest spiritual life lives in the meditation of the German national spirit, as indicated above. One has only to imagine how these germs develop into blossoms and fruits, and how these blossoms and fruits must develop in the future. Then, through the genuine consciousness that flows from such thinking, from such feeling, and from such sentiment, it can be said: To those who today belittle this German national spirit or even want to deny it its spiritually fruitful powers for the future, to those, out of the consciousness of its spiritual and historical deeds and tasks, this German national spirit holds up the book of destiny, which it believes it can correctly decipher by considering the German task and the German spirit. And he says to all those who believe that they must take a stand against German intellectual life, not only with weapons but also with weapons of words, and prophesy its downfall: he believes that he can hold this up to them as a sure conviction, based on an understanding of the course of German intellectual life, a page from the book of fate of the development of mankind. And on this one page is written – no matter what may be said or maintained – the future of the German spirit, the future of the German national soul!

Now that we have gathered together a number of elements in order to get at the essence of the Apocalypse, we will have to look more at the Apocalypse itself, and we will have to arrange things in such a way that we begin with several questions which are connected with the goal or end of what the Apocalypticer sees and what he wants to communicate to mankind; later on we will see why this particular choice of study materials is appropriate.

If we look at what he gives, one could say that it is a communication to human beings, a revelation to human beings, but a revelation which differs considerably from what arises when other communications which don't proceed from clairvoyance are brought to men. The Apocalypticer points out that it was a special event, a mighty enlightenment which enabled him to make his statement to humanity. However, thereby the Apocalypse appears as something which arises as a fact and an event which belongs to the continuation of Christian evolution.

We can say that of course the Mystery of Golgotha is the great starting point of Christian evolution upon earth which towers over everything else and which could only be anticipated and hoped for before; but then come the individual facts which must occur in order that Christian evolution continues from the Mystery of Golgotha through all the cycles of time to come. And the revelation which occurred through the Apocalypse is such an event. The author of the Apocalypse is fully aware that he's thereby not only putting what he experienced and is communicating to people into present-day evolution, but that what lies in the reception and further elaboration of the Apocalypse is a reality.

You see, the important, difference between Christianity and other religious confessions is that one has teachings in the ancient religious confessions, whereas the deed of Golgotha is the important thing in Christian evolution, and more deeds must be added to this important one. Therefore, the important thing for Christianity to do is to look for a real connection with the Mystery of Golgotha, and it's not of primary and fundamental importance to have the gospels interpreted for one. In recent times Christianity has taken on intellectualistic forms through the influence of intellectualism. One could, say that this is why that famous statement could be made: Jesus doesn't belong in the gospels. In other words, one can take the content of the gospels as teachings, but one doesn't have to: take the teacher who stands, behind them into account; he's not important. This means that, only the Father belongs in the gospels. It's as if the main thing about the Mystery of Golgotha was that Christ Jesus has appeared and has given a teaching from the Father. That is not the important thing. The important thing is that a deed was done on Golgotha—that Christ Jesus lived on earth and did the deed on Golgotha. The teaching is an incidental, accessory thing. Christianity must struggle through to, a recognition of this again, but it must also do it.

And so the Apocalypticer is aware that he receives this revelation and that this fact has taken place and that he works on through this fact; this is the important thing for him. For what is continually happening as a result of this? You know that from a formal viewpoint present-day man is living in such a way that he wears his three garments, physical body, etheric body and astral body which is connected with a certain normality. When he is in a sleeping condition the astral body and ego are outside the physical and etheric body and are in the earthly environment, in the spiritual region of the earthly environment, which is behind sensory, physical phenomena. They are not equipped for perceptibility in people today, they only become equipped through initiation. Man lives a dull existence during sleep, and only retains a general feeling about this on awaking, or he sees things in dreams, which emerge from sleep in the way which has often been described. Now if we don't think anything else than this; we have man's astral body and ego in the spiritual world, and they stand in that world in such a way that they can receive no direct impressions of Christ and his real nature.

Thus if we would think nothing else than what I just mentioned, the ego and astral body would enter the spiritual world every night and would have no direct connection with the Christ, would come back again to this earthly, physical garment, and since the Mystery of Golgotha has taken place in the course of earth evolution, they would have an impression of Christ, for the Christ is in the earth's aura, but this impression would remain dull. Just as other nocturnal impressions remain dull for day consciousness, so this impression that the Christ dwells in the physical and etheric bodies which lie there during sleep would only be perceived in the way that the sleeping condition is perceived by someone when he is waking up, and no distinct, clear experience could be there.

Let's suppose that right after the Mystery of Golgotha was accomplished, human beings were there who experienced what happened and who could communicate their direct impressions of the Mystery of Golgotha to others. And in fact Christ gave his apostles an esoteric training and a number of important teachings after his resurrection. All of this was handed on and it continued in the first decades after the Mystery of Golgotha had been accomplished. At a certain point this had to come to an end. And we can see how it gradually died down in certain circles. It's correct to say that there were tremendous esoteric teachings about Christianity in the writings which were denounced for being gnostic and in other writings of old church teachers who were apostolic students or pupils of apostolic students, which were then eradicated by the church, because the church wanted to get rid of the cosmic elements which were always connected with these teachings. The church destroyed very important things. They were destroyed; a reading of the akashic records will restore them to the last dot on the “i” when the time has come to restore them again.

Nevertheless, the great impressions which were there would have faded for outer historical evolution. The Apocalypse appeared the moment these things were in danger of dying out. And if the Apocalypse is taken in properly—and various people have made this attempt in the second epoch after the Mystery of Golgotha—if the Apocalypse is taken in, if this grand picture, this prophetic picture of evolution penetrates man's astral body and ego, then the ego and astral body bear a revelation which comes directly from the spiritual world—as I told you in the first lecture—which is really a kind of a letter, a direct verbal revelation from the spiritual world which is connected with visions. If this is taken into the astral body, and namely into the ego-organization and carried out into the sphere of the earth's aura during sleep, it means that all those who had taken in this Apocalypse; with inner understanding were gradually inscribing its content into the ether of the earth's aura. So that one can say: the presence of Christ gives the fundamental tone in the earth's aura, and he continues to work in it.

This Christ impulse has a strong influence upon man's etheric body every night when the astral body and ego are outside of the physical and etheric body, except that the average person is usually not able to find the Christ impulse which is contained in the etheric body when he returns to the physical body in the morning with his ego and astral body. But when John's pupils in the wider sense of the word take in the content of the Apocalypse, it becomes inscribed in the ether of the earth's aura. What is inscribed there then works upon the human etheric body between the times of going to sleep and waking up. It was inscribed there already through the great, significant impressions which the author of the Apocalypse, or better said, the receiver of it, got from divine, spiritual beings, so that people who have an inclination to relate themselves to the Mystery of Golgotha can expose their etheric body to the content of the Apocalypse during their sleeping condition. This is a real thing. Through the necessary Christ sentiments one can bring about such a condition of sleep that what is as it were brought about in the earth's ether by the content of the Apocalypse and what lies in the direction of Christ-evolution is inscribed in man's etheric body. This is the way it really happens. This is what was present as the deed of the Apocalypse revelation which continued to have an effect.

And in one's work as a priest one can quietly say to those souls who are entrusted to one's care: the Christ has entered earth evolution through the Mystery of Golgotha. He inspired the writing of the gospels to serve as a preparation, so that their content can pass over into men's astral body and ego—one has to use suitable terminology here—and so that they are prepared to receive the Christ impulse in their etheric body when they wake up. Through the fact that the Apocalypticer is focusing on Christian evolution and is describing it through the various epochs of evolution and into the future, what is present in this evolution is incorporated into man's etheric body in a concrete way.

You see, therewith we have something in earth evolution which is quite new with respect to the ancient mystery teachings. For what did the ancient mysteries really convey to initiates? They gave them what one can see if one surveys the real spiritual nature of what was laid down an eternally long time ago, as it were, and if one finds the divine being who has been working along certain lines all the way back to eternity in outer physical activities. So that the initiates in the ancient mysteries didn't expect to get anything else into their etheric body than what gets into one's etheric body through the results of initiation.

A Christian initiate gets past this point. He wants to take what has come into earth evolution in the course of time, namely, everything which is connected with the Mystery of Golgotha and with Christ, into his etheric body. So that in fact the revelation of the Apocalypse is the beginning of a kind of an initiation for the whole Christian world, and not for individuals; but individuals can prepare themselves to participate in it.

One could say that it's only this which opens up a path to get beyond the Father-nature principle. According to its form, all ancient initiation is basically a Father initiation. One sought nature and the spirit in nature and one could be satisfied with that. For man stood in the world. Now the Christ has been there in the earth. Now he remains there; he did his deed and he remains there now. One cannot take in what has taken place through the Mystery of Golgotha through an ancient initiation. One has to raise oneself into a world of the, spirit which is not the one that streams through the ancient mysteries. What streams through the old mysteries only hoped that the Mystery of Golgotha would stream through the new mysteries at some point. However, man now connects himself with the spirit directly through the spirit and not through nature. In ancient times initiates always chose the detour, through nature. New initiates, that is, many half or partly initiated people in the later centuries after the Mystery of: Golgotha—not in the first ones—thought that they connected themselves with the spiritual nature of the world through what has flowed into it through Christ and through what has been built upon Christ. This is the way such an initiate looked upon the Apocalypse; this is the way it was looked, upon at that time. Thus he looked upon it as something, which he spoke about as follows: Nature is one way to get into the spiritual world, and the marvelous knowledge which is revealed through the Apocalypses is the other way. It is a perplexing, felicific thing when the spiritual investigator encounters people in the second to sixth centuries—but not before—who. Say: “Nature is great,”—they meant what one knew about nature in antiquity—“but what is disclosed in a supersensible way by, the Apocalypticer or other apocalypticers is just as great or greater.” For nature leads to the Father, and what is opened up by the Apocalypticer leads through the Son to the Spirit. One was looking for a path to pure, unmediated spiritual things through something like the Apocalypse.

At the: same time this pointed to a real change which must and will come about when men make themselves worthy of it. In ancient times one had the strong feeling that man comes out of the spiritual world but that he has a development which connects itself strongly with what comes to meet him in the physical, sensory world. One felt this connection with the physical sense world ' very strongly and one was of the opinion that man has become a sinful, iniquitous being because he connects himself with the matter which is present in the earth.

By contrast with this another time was to be prepared, and it was foreseen by the Apocalypticer and announced in advance. He looked for an image or the right Imagination in order to place what is behind these secrets before the soul in imaginative pictures. And so he renewed and summarized an idea which was commonplace in esoteric Hebraic teachings. But only there. One pointed out the following there. Souls come out of the spiritual world. These souls which come out of the spiritual world clothe themselves in what comes out of the earth, and when they build houses for the most external work of the spirit, cities arise. But when they ensheathe the inner activity of the human soul, the human body arises out of the earth's building blocks. Thereby the concept of the construction of outer dwelling places merged with the concept of the building of one's own body. That was a beautiful and wonderful image, because it has such a factual foundation, namely, that one looked upon a house as a sheathe for the more extensive and extended part of one's deeds, soul processes and soul functions that—one saw the sheathe for this in the outer house. However, one had the beautiful and wonderful idea: If I do an outer deed in a house which is built for me out of earthly matter, and I use the house walls and the whole house as a sheathe, this is just the hardened, scleroticized extension of what is there when I do the inner deeds of the soul. Whereas man's body is the first house which man builds for the innermost deeds of the soul.

Then when he has his body and he extends what he has, he builds himself a second house; this second house is built out of the earth's ingredients. That was a very common idea, that one really looked upon one's body as a house, and that one looked upon a house as the outermost garment which man puts on here in the physical earth world.

Therefore, one looked upon man's housebuilding activity as something which proceeds from the soul's creative activity. In past times man was very much grown together with his house and the like, namely when he could think: O.K., he certainly has this body and this skin (See drawing). And now if he would get another skin in the course of his life for the more extensive activity of his soul, it would be a tent; except that this doesn't grow, he has to make it himself.

Now one feature of the Hebraic esoteric doctrine was that one looked upon the absorption of earthly ingredients for human development and the flowing together and control of earthly things in a quite particular way. You see, with respect to the physical, one will always admit: The earth is arranged in such a way that it has a north pole where cold accumulates, as it were. And one will describe this north pole from the nature of the earth in a physical, geographic way, and one will consider it to be an important part of the earth. Hebraic esoteric doctrine also did this with the soul activities which are contained in the earth's forces and in a way which was the opposite of the situation with the north pole on the earth it looked upon Jerusalem, the very concrete Jerusalem, as the place where cultures run together and the most perfect houses are collected. This was a pole for the concentration of outer culture around the human soul, and its culmination was Solomon's temple.

Now one felt that this was exhausted in the evolution of the earth, and the people who knew something about the Hebraic esoteric teaching looked upon the destruction of Jerusalem after the Mystery of Golgotha as something which was not an outer event that was brought about by the Romans; they thought that the Romans were the puppets of spiritual powers and that they only carried out the plan of the spiritual powers. For they thought that this method of looking for ingredients from the earth in order to build human bodies and houses was no longer usable. When Jerusalem became great all the substances and materials from the earth which were to be used in order to build human bodies and houses had become exhausted.

If one translates this Hebraic esoteric teaching into the Christian one, it means that: If the Mystery of Golgotha had not taken place, Jerusalem would have been destroyed anyway. But what can be a new construction by men who create with the aid of the earth would not have been inserted into this destruction. A kind of a seed of a completely new structure was laid into what was destined to be destroyed in Jerusalem. Mother earth dies in Jerusalem. Daughter earth is expectant or lives in the expectation of another seed. Bodies and houses are not built from the earth here through the gathering together of ingredients as in the old Jerusalem which stands there as the culmination of what occurs on the earth, but the earth rises as a spiritual pole of the old Jerusalem. One will no longer be able to or it will be increasingly difficult to make something like the old Jerusalem from the earth's ingredients. Another time arises instead which was laid down as a seed by the Mystery of Golgotha. Men receive something from above which envelopes them, more on the outside, or more on the inside. The new city sinks down from above and pours over the earth—the new Jerusalem. The old Jerusalem was made out of the earth and its substances: the new Jerusalem is made out of spiritual ingredients from heaven.

You will think that such an idea is rather strange by comparison with everything which is thought in our time and compared with what you could learn from what is thought in our time. How does one picture man's development from an anatomical, physiological viewpoint today? Man eats, stuffs food into his stomach, digests it, throws off certain substances and replaces what has to be replaced by the substances he assimilates.

However, this is not what happens, for man is a three-membered being who consists of a nerve-senses man, a rhythmic man and a metabolic limb man. None of the substances in food go into the actual metabolic limb man—they all go into the nerve-senses man. The nerve-senses man absorbs the salts and other substances which are needed and which are always finely distributed in air and light, and it guides them into the metabolic-limb man. The latter is fed entirely from above. It's not true that it gets its substances from physical foods. Diseases arise if substances from the earth, enter the metabolic limb man. All of the food which is taken in and digested only supplies the organs of the nerve-senses man. The head is formed by substances, from the earth. The organs of the metabolic-limb man are formed by things from the heavens. What is in the rhythmic man is only a coarser indication which goes in two directions. Man doesn't eat the oxygen in the air—he inhales it. This is coarser than the way that man assimilates things for the metabolic-limb man. Man takes in what he needs for the metabolic-limb man through a very much finer breathing. Respiration is something which is coarser. And what man does with oxygen to produce carbonic acid is something which is finer than what happens so that the food stuffs which go through the stomach can supply the head. This is the transition in the rhythmic man.

This is the real story about man's building and its processes. The truth of the matter is that what is created by the materialistic view and is taught by anatomy and physiology is nonsense. The moment one knows this one knows that what builds up the human body doesn't only come from below upwards from the earth's plant, mineral and animal kingdoms, and one knows that what supplies the organs which are often considered to be the coarsest ones comes from above. Then one will be able to see that there was a kind of a surplus in nourishment from below until Jerusalem was destroyed. A surplus of what comes from above gradually begins to be important after the Mystery of Golgotha.

Even though we saw that people have twisted the facts around, things are developing in such a way today that nourishment from above is becoming more important than the one from below. Thereby man is being transformed. Our head is no longer like the heads people had in ancient times. They used to have foreheads which receded more. (see drawing) Present-day foreheads protrude more; the outer brain has: become more important. This is the thing which has changed. What is becoming more important in the brain is more like digestive organs than what is at the center. The peripheral brain is more like man's digestive organs than the delicate tissues in the whiter brain, that is, in the continuation of the sensory nerves into the center of the head. And metabolic organs are nourished from above.

One can understand these things right down to the smallest details if one has the will to speak about certain things in the way that the Apocalypticer does when he says: Here is wisdom. Except that what is in the ordinary knowledge which is living and weaving among people today is not wisdom, but darkness. What one calls “scientific results” today is definitely the result of Kali Yuga; it is a total eclipse of the human mind. One should look upon this as a secret and not blare it out in the streets. Something is esoteric if it remains in a certain circle. You see, the growing of the new Jerusalem has already begun, has begun since the Mystery of Golgotha.

When man's earth period will be completely fulfilled he will not only be able to work heavenly substances into his body through his senses but he will also extend this heavenly substance to what will then be an outer city through what one calls spiritual knowledge and art—an extension of the body in the way that I explained. The old Jerusalem was built from below upwards, the new Jerusalem will really be built from above downwards. This is the tremendous perspective which arose from a vision, a super-colossal vision of the Apocalypticer. He became aware of this mighty thing: Everything arises here which men could build out of the earth upwards, as it were, and becomes concentrated in the old Jerusalem. This came to an end. He saw this rising up and this melting away in the old Jerusalem and he saw the approach of the human-being city, the new Jerusalem from above, from the spiritual worlds.

This is the goal, the last tendency of the revelation in the Apocalypse. In this respect it really contains Christian paths of humanity and Christian goals of humanity. If we try to understand them, we arrive at a certain peculiarity concerning the Apocalypse which some people have an inkling of although they can't quite understand it. Anyone who makes a serious effort to understand the Apocalypse cannot help asking himself: How do I do this? How do I get into this, how do I get into the idea about the old and new Jerusalem, what do I have to do in order to understand it? Anyone who seriously wants to understand the Apocalypse cannot help telling himself: I have to get into its content and I can't just continue to talk about images which have no content for me. In order to get into the content one needs a cosmology and a view of humanity which can only be given by a new Anthroposophy and by a real perception of' the spiritual world. One comes to Anthroposophy through the Apocalypse because one is using the means to understand the Apocalypse and because one notices: John received the Apocalypse from regions where Anthroposophy was before it came to human beings.

This is why one needs the transition; one has to understand the Apocalypse in an Anthroposophical way if one wants to understand it in an honest and serious way. You notice this most of all in something like the final goal, the new Jerusalem. However, you have to know the secrets about the building up of man from above and below better than science knows them. Then you can extend these ideas to the overall activity of men on earth, which is also from below upwards and which changes into one from above downwards. The building of the old Jerusalem will change into the spiritual building of the new Jerusalem from above downwards. People should grow into what is being built in a spiritual way not just in the exegetes' symbolical, theoretical, pictorial way but in such a way that the spirit becomes just as real for us as the material and physical was for thousands of years.

To the extent that you are worthy of it you will look upon the new Jerusalem as something which hangs down from above in just as real a way as the old Jerusalem stood on its foundations from below upwards, and you won't just take this in a pictorial way or in the way that the exegetes present it. This is something which one has to remember the Apocalypse contains no symbols, but references to quite concrete facts and to what happens, and not to something which just wants to indicate the events through symbols. That is the important thing. This is the way we have to feel and find our way into the Apocalypse. We will take this up again tomorrow.

On the eve of the day we call White Lotus Day let us remember the great individual to whom we are indebted for giving the impulse for the theosophical movement Fifteen years ago on the 8th of May, Mrs Blavatsky¹⁸ left the physical plane. We speak of the anniversary not of her death but of a second, different birthday when we remember the day when this individual, who did great things for humanity when in her physical body, was called to other spheres from where to continue her work. This day should arouse feelings and inner responses in us through which we get a sense of the way of working which human beings are called on to follow when they are no longer on the physical plane. This work may be all the more significant if they find suitable instruments for it on the physical plane. The members of the theosophical movement are meant to be such instruments. They are able to be such through the truths gained in the science of the spirit which you take into your hearts and minds all the year round.

The individual who was so incomparably selfless and the first to give the great messages that are taken up in the theosophical movement, may be brought a bit closer to us on this anniversary. Not many of us have an idea what Helena Petrovna Blavatsky truly was and will continue to be for the world. What does it matter? In the first century after Christ, Tacitus, a historian of incomparable significance, lived in Rome.¹⁹ A century after the spiritual movement on which the whole of our western culture has been based had arisen he had no more to say about it than that far away, on the edge of the Roman empire, an insignificant sect was reported to have been founded by a certain Jesus, a Nazarene.

Is it surprising, then, if academics, professors and many educated people know nothing of Mrs Blavatsky's mission, or at least have only wrong and confused ideas and prejudices? There are laws according to which a great person appearing in this world must arouse contradiction, prejudice and misunderstanding. It will happen again and again that something minor and insignificant is only slowly and gradually overcome by something great that holds certainty for the future. The event which has come into the world through Helena Petrovna Blavatsky is one that cannot be measured in a short time span. It was an event in the face of which our words today have grown too shadowy. If the potential that lay in Mrs Blavatsky's mission comes to realization, a new stage will be reached not only in the way humanity understands the world and sees things, but also in the way human beings feel and inwardly respond. Let us consider the tremendous change that will come today for some and for many more in the future.

So that we may understand one another, let me paint a picture for you. Let us go far back to ancient Greek times. The magnificent sculptures, poetic works and scholarship that have come down to us from that time, the divine poetry of Homer, the penetrating thoughts of Plato, the teaching of Pythagoras—all this comes together for us if we cast an eye on what we may call the Greek mysteries. Such a mystery centre would be both school and temple. It was not open to those who were not yet able and worthy to take in those truths, but only to those who had prepared themselves to face truth with hallowed feelings. When they were admitted to the centre from which all the art, poetry and scholarship came, onlookers who were not yet initiated into clairvoyant power were able to see in an image—those in whom the dormant powers of mind and spirit had already been awoken would see the reality of it—how the god descended into matter, embodying himself there, and now rests in the realms of nature to await his resurrection. The mystery pupil would see that all realms of nature, the mineral, plant and animals worlds, have the sleeping god at their foundation, and that man is called to experience the resurrection of this god in himself, knowing his soul to be part of the godhead. Everywhere out there the human being can perceive something from which he is meant to arouse the slumbering godhead. In his own soul, however, he feels the divine spark itself, feels himself to be the god and gains certain knowledge of his immortality, of being at work and alive in the infinite universe. Nothing compares with the sublime feeling the mystery pupils would experience in such centres. Everything was to be found there—religion, art, knowledge. His religious feelings were aroused by the objects of veneration, holy feelings of wonder and awe would be kindled by works of art, and the riddles of the world were revealed to him in beautiful images that inspired devotion. Some of the greatest people who knew this were to say: It is only through initiation that a human being rises above the transitory and earthly to reach the eternal. Perhaps the most beautiful word we can use to speak of a scholarship and art that is deeply immersed in the sacred flame of religious feeling is ‘enthusiasm’, which means ‘to be in god’.

Having contemplated this picture and now letting our thoughts move to the present time we see not only that it has all become separated for us—beauty, wisdom and religious devotion—but that our civilization has grown so abstract and rational that the living fire of those times has been lost and grown shadowy by nature.

Some of the outstanding representatives of cultural life in our present age who felt they were not understood and thus isolated, therefore looked back to those great periods in the infinitely distant past when human beings still had communion with the spirits and the gods. They knew this, and in the stillness of the night would often long to be back in the past, at the Eleusinian Mysteries. Those were the last, wonderful times of the ancient Greek mysteries. A profound German thinker, one of those who had contemplated the riddles of existence, reflects for us the mood that would come on him when his thoughts went back to the ancient centres of Greek wisdom—the mood of one who went far away in the spirit. It was Hegel, that great master of thought, who sought to encompass the images once seen by the pupils in the mysteries.²⁰ He wrote:

Eleusis
To Hölderlin²¹

Around me, in me, calm is reigning.
The ever-active cares of busy people sleep.
They give me freedom and a breathing space.
Thank you. O night.
That frees me—White mists are drawn
Over the distant hills to veil them By the moon.
The bright ribbon of the lake Reflects a gentle light.
Memory puts far away the endless noise of day,
As if many years had passed since.

Those are the words of the reflective thinker as he looks deeply into the riddles of the world, being able to encompass all that lived in his own heart in his thoughts only. Looking back now to the Mysteries of Eleusis he continued:

Your image, beloved, comes before me,
And the joy of days now gone. But it soon yields
To sweeter prospects of seeing you again.
Now the longed-for ardent embrace becomes a picture
That I see before me; then the scene where questions come,
And more secretly, looking to see
What may have changed in my friend's
Demeanour, mien, way of thinking
Since we last met; delight in being sure
Of finding the old trust again, grown firmer, riper,
A union that no oath did ever seal—
To live for free and open discourse,
And never, never make a pact with statutes
That regulate opinion and the way we feel.
Now the great wish that took me to you
So easily over mountains and across rivers
Is negotiating with inert reality
But soon a sigh marks division between them
And with it, the dream sweet fantasy created soon is gone.

My eye is raised to the eternal vault of heaven,
To you, O brilliant star of night!
And from your eternal space there flows
Forgetfulness of all my wishes, all my hopes.
My mind is lost as I thus gaze,
All that I called my own has vanished.
I give myself to the immeasurable.
I am in it, am all, and am but it
Thought when it returns to me feels alien,
It fears the infinite and in a maze
It fathoms not the depths that are beheld.
Fantasy brings the eternal close to the mind,
Marrying it with form and figure. Welcome,
Sublime spirits, lofty shades
Whose brows do radiate perfection!
Be not afraid, I feel it is my heartland, too,
The glory and solemnity that shines around you.

So we have a thinker calling up the spirits who in truth did appear to the pupils at Eleusis. Then he calls up the goddess Ceres who was at the heart of the Eleusinian Mysteries. For Ceres is not only the goddess of earth's fruitfulness but also the one who fructifies cultural life.

Ha! If the gates to your sanctuary were to open now,
O Ceres, once enthroned in Eleusis!
Overcome with enthusiasm I'd now feel
The shivers of your nearness,
Understand your revelations,
I'd tell the images' sublime meaning, hear
The hymning at the meal the gods would take.
The sublime words of their counsel.

Yet silence now reigns in your halls, O goddess!
The gods have gone away to Olympus,
Away from desecrated altars;
Gone away from the tomb of humanity profaned
Is the genius of innocence whose magic once brought them here.
The wisdom of your priests is silent.
Nothing from the blessed sacraments
Has survived for us, and in vain does now
The curiosity of scholars look for more than love
Of wisdom. The seekers own it now, and despise you.
To master it, they delve for words
That would express your sublime reality.
In vain! It is but dust and ashes they discover,
In which your life will not return in all eternity.
Yet those eternally dead, content in moderation
Also liked to delve in decay, with soul all gone. In vain.
No sign remained of your fastness, no trace of any image.
To the son of sacred faith, sublime things taught,
Unspoken depth of feeling, were much too sacred
To let dry signs and symbols take their place.
Thought cannot encompass the soul,
For outside time and space, immersed in its sense
Of vast infinity, it forgets itself and once again awakens
To full awareness. Wanting to speak of this to others,
E'en in angels’ tongues, you'd know the poverty of words.
He shudders, having thought so small the sacred,
Made it so small that words seem sinful now;
Trembling he keeps silent.
Thus the initiate imposed on himself a silence that a wise
Law bid lesser spirits never to proclaim
What they did see, hear, feel in the holiness of night,
Lest the clamour of their nonsense disturb the better man
In his devotions; the hollow sound of words
Make him wax angry at the sacred thing itself, that it
Should not be trodden in the mire, entrusted
Even to memory, that it should never be
The toy and merchandise of sophists,
Selling for a pittance,
Nor a mantle for wordy pretenders, nor a rod
Upon the back of cheerful lads, and be so empty
In the end, that its life roots would lie
But in the echoes of alien tongues.
Avariciously, goddess, your sons did not
Take your honour into alleyway and market, keeping it
Within the sanctum in their breast.
You therefore did not live upon their lips.
Their life did honour you. You live on in their deeds.
During this night, too, I did hear you, sacred goddess.
Often the life of your children also reveals you to me.
I often sense you to be the soul of their doings!
You are sublimity of mind, steadfast faith
Unshaken in a divine spirit, though all else may perish.

In recent times need arose to bring the power of thought to expression in an ideal way on the one hand and a more materialistic way on the other. Hegel, too, was no longer understood, being altogether one of the lost spirits of humanity. In the second half of the 19th century the spirit of materialism entered into everything, and it now prevails almost everywhere. If it were to keep the upper hand, materialism would cause human culture to turn to stone in every way.

A strange attitude came to the fore in the second half of the 19th century. In the 18th century, Lessing was still saying that a faith need not be meaningless just because it arose in the pure, innocent childhood of humanity.²² Materialists will, however, say that this faith, which is the basis of culture for all peoples, represents childish fantasies, and that only the thoughts created by means of scientific thinking reflect a mind that is both male and mature. Everyday life has become a hustle and bustle for material goods to satisfy purely physical needs, and much worse things will arise from this in future. Scientists who pride themselves on their achievements consider themselves far above anything humanity has achieved in the past to gain a relationship to the world—the priestly wisdom of ancient Chaldaea and Babylon, the teaching of Pythagoras and others. It is said of Plato, that great mind, that one cannot make head or tail of the confused ideas he has bequeathed to us. His Timaeus is said to be incomprehensible, but people do not ask for the reason why it cannot be understood.²³ Here we may think of Lichtenberg's words that when a head collides with a book and there is a hollow sound this may not be due to the book. In practice, materialism has also given rise to hypocrisy; above all people are not prepared to admit that life is governed entirely by materialistic aims. There has hardly ever been so much talk of ideals and such lack of understanding as in our time.

The mission of Helena Petrovna Blavatsky came at this time. Perhaps it may be permitted to state, without saying anything against her as a person, that her soul was given a task that was really too much for it. To solve the riddle as to why it was this woman in particular who was called upon to give to the world the message of theosophy, we find that she was the only possible means the spirits could find to make themselves understood by Western peoples. People in official positions had not the least conception of the spiritual realities humanity needed. The very idea of the spirit had been lost, and when anyone would speak of the spirit those were but empty words. This strange woman, who even as a young person had unusual psychic and spiritual gifts, was called upon to give the world a message which no academic person could give. From her earliest days her view of the world differed to some degree from that presented at schools and universities in the 19th century. She was able to perceive spiritual entities in everything around us, and they were as real to her as tangible objects are. From her young days, she felt great veneration for a sublime spirit. No human soul will even gain higher insight without such veneration. You may have a brilliant mind or a clear, rational mind, you may even have developed dim powers of clairvoyance, but you will not progress to genuine, true insight without the feeling we call ‘great veneration’. True insight can only be given to us by spirits who are well ahead of humanity in their evolution. Everyone will admit that people differ in their levels of development. Maybe people don't like to admit it so much in this day and age, but it cannot be denied that there are differences. Most people will, however, believe that the level of insight they have gained is indeed the highest, and they will not easily admit that there are more highly developed minds, greater than Goethe and Francis of Assisi. This, however, is the basic condition if true insight is to be gained. No one can gain it unless they have this great veneration, something that has been completely lost in our levelling age.

An important fact relates to this great veneration. We all come from worlds of spirit, from an original life in the spirit. The part of our soul that is divine comes from a divine source and origin. There was a time for each of us when the ability to look out from the soul world into the world perceived through the senses first awoke in us. In very early times, human beings had dim but clairvoyant perception. Images would arise from the soul that pointed to a real world around them. Conscious awareness in the senses, as we know it today, only came later. There was a particular moment in the development of each of us—shown symbolically for Eve in the paradise story²⁵—when the serpent of knowledge came to us, in an incarnation that happened a long, long time ago, and said the words: ‘Your eyes will be opened, you will know good and evil in the visible world around you.’ The serpent has always been the symbol of the great spiritual teachers. Every human being had such an advanced teacher and on one occasion was with one of them when he spoke the words: ‘One day you will know the world around you as it is perceived through the senses.’

A human being who has developed great veneration will meet such a teacher once more in life, when the senses for the spirit are opened up for him. In occult terms this is known as ‘finding the guru again’, the great teacher. Each must seek his guru and will only be able to find him if he is capable of great veneration and also knows that there is something that goes beyond run-of-the-mill humanity.

This great veneration and knowledge of the existence of the great teachers lived in Mrs Blavatsky, and it was because of this that she was called to make something about these great teachers known to humanity. The guru works in hidden ways and can only be recognized by someone who has found his way to him of his own accord. Helena Petrovna Blavatsky thus had the right inner feeling that enabled her to give present-day humanity something that is quite new.

Anyone who has had some insight into the places where the truth is represented also realizes that taking hold of something new like this does have its problems. The time then comes for someone who knows something about the search for the truth when he loses his critical approach to the great human spirits. He will no longer consider superficial things about them. People who have no idea of the position which such great people hold in the world will cling to such superficial aspects. Someone able to grasp the situation will be grateful for the gifts those great spirits have given. This is indeed the only possible attitude to a person such as Mrs Blavatsky. ‘Much admired and blamed as much’,²⁶ this woman called Helena came among the people. It would seem that hardly anyone else has had so much nonsense and silly things said and written about them as Helena Petrovna Blavatsky, except, of course, for others of the same stature. Some academics have made the strange statement that she had written a great work, her Secret Doctrine,²⁷ which contains the Dzyan verses, which are said to be a very ancient tradition. Others who were opposing them said, however, that Mrs Blavatsky had invented the verses, pretending that they were ancient tradition. Only academics can take foolishness to such a level. Let us assume, just for the moment, that Helena Petrovna Blavatsky had really invented the verses and let us consider them in more detail. If we study them for a while, two or three years maybe, we find that all our scholarship and all discoveries, all the achievements of modern science, may still be of interest but pale into insignificance compared with the great revelations made in these verses. Don't you think that this would make us venerate Helena Petrovna Blavatsky even more? Now of course someone who uses just the short span of two or three years to enter into the profound meaning of these verses will not care if they were written thousands of years ago or by Helena Petrovna Blavatsky in the last third of the 19th century. On reflection one even has to say to oneself that in the latter case the miracle would be even greater. It then seems all the more foolish for critics to raise objections which merely show that they have not understood a single word of it all. So there you see some of the great obstacles that rose in the path of Helena Petrovna Blavatsky. People who talk of her having had some fault or other clearly have no idea of her true importance.

Mrs Blavatsky spoke of phenomena in the occult worlds. Anyone who knows the path she followed to reach those worlds will also know the dangers connected with this. If you consider how easily our passions are roused even in the world of the senses, and the deep abysses someone had to experience who had to look into the occult worlds in the way it had to be done in order to write a book like Secret Doctrine, will no longer consider the superficial things connected with this important person and those around her. She was strong, but the resistance the world offered almost broke even her. She met so much lack of understanding and false authority, and if we consider the receptiveness and sensitivity of her occult powers, we can understand why she was more or less a broken woman when she came to the end of her life. But the things she has given to the world shall live on in humanity and have a future.

The mood I wanted to recreate for you, using the words of one of the greatest men of our time, this mood of longing must spread more and more. The longing can be satisfied with the things Mrs Blavatsky was destined to give to the world, things that need to be developed more and more. We honour her most if we see her as someone who has given the impetus. She only sought to prevail as a faithful disciple of the great spiritual powers that stood behind her, and the only people to work in harmony with the theosophical stream are those who do so in accord with those spiritual powers. The life of the spirit, which has become shadowy, will come alive again if people come to understand more and more of the things Helena Petrovna Blavatsky wanted to bring into the world with such courage, such energy and boldness. And it is possible to gain deeper insight into the nature of such a Lotus Day if we ignore all historical gossip and make every effort to consider the things that are important.

We have the right understanding for the theosophical movement if we come to realize that the living spirit of Helena Petrovna Blavatsky must continue to act through us for the salvation and progress of humanity. We'll then not merely say in an indolent, sentimental way that her immortal spirit is celebrating another birthday, but actively help it to live and work in the places where it should take effect. It surely was the only personal wish our founder had that the members of the theosophical movement would be a living means of giving expression to the spirit which she herself selflessly put wholly at the service of this spiritual movement. The more members understand this spirit of selflessness, and the more they understand that it behooves us to gain insight and understanding, the more will they do justice to the spirit of Helena Petrovna Blavatsky. One always hears people say: ‘Love and compassion are the main thing.’ Of course they are, but it needs insight and understanding to make love and compassion bear fruit. It is not uncommon to be facile, even among those who believe themselves to seek the spirit. To say ‘love’ is something you learn in a second. To gain insight for the salvation and progress of humanity needs an eternity. The meaning the theosophical movement has for us must more and more be that insight is the foundation of all true spiritual activity. It is important, therefore, that we work without respite to follow in the footsteps of our founder—step by step, never giving in to the laziness of wanting to grasp it all in a day rather than learn it properly. We can study this very well in the writings and the work of Helena Petrovna Blavatsky, and all talk is in vain that is mere refusal to face up to things. What we must learn, continuing the work she herself started on the physical plane, is to seek to gain insight and knowledge in the science of the spirit.

• 18. Blavatsky, Helena Petrovna, née Hahn (1831–91). Born in Yekaterinoslav in the Ukraine, went to the USA in 1873. In 1875 she founded the Theosophical Society with Henry Olcott. Later she continued her work in India.
• 19. Tacitus (c. AD 55–120). Annales XV, 44.
• 20. Hegel (Georg Wilhelm Friedrich, German philosopher, 1770–1831)
• 21. Hegel sent the work Eleusis to his friend the poet Hölderlin in 1796.
• 22. Lessing. Gotthold Ephraim (1729–81), German writer. Erziehung des Menschengeschlechtes (education of the human race) p. 78 ff. Berlin 1844.
• 23. The dialogue in this book, written late in Plato's life, shows the connection between the world of space and the cosmic soul; this has also given rise to the laws that govern the movements of heavenly bodies. Summing up, Plato wrote: ‘It has been shown how this world evolved—evolved uniquely and on its own, perfect in its nature and phenomena, visible and encompassing the great fullness of all things visible, a living organism within which all other mortal and immortal organisms have their being, the sense-perceptible image of a god who can only be conceived in thought.’ Timaios 92 C.
• 25. Genesis 3:5
• 26. Faust 2, Before Menelaus' Palace.
• 27. Published in London, New York, Madras in 1893.