The Rudolf Steiner Archive

How many people are there to-day who, as they walk through the streets at this season and see all the preparations made for the Christmas Festival, have any clear or profound idea of what it means? How seldom do we find evidence of any clear ideas of this Festival, and even when they exist, how far removed they are from the intentions of those who once inaugurated the great Festivals as tokens of what is eternal and imperishable in the world! A glance at the ‘Christmas Reflections’ as they are called, in the newspapers, is quite sufficient proof of this. Surely there can be nothing more dreary and at the same time more estranged from the subject than the thoughts sent out into the world on printed pages in this way.

To-day we shall try to bring before our minds a kind of summary of the knowledge revealed to us by Spiritual Science. I do not, of course, mean any kind of pedantic summary; I mean a gathering-together of all that the Christmas Festival can bring home to our hearts if we regard Spiritual Science not as a dull, grey theory, not as an outer confession, not as a philosophy, but as a real and vital stream of life pulsating through and through us.

The man of to-day confronts Nature around him as a stranger. He is far more of a stranger to Nature than he thinks, far more even than he was in the time of Goethe. Is there anyone who still feels the depth of words spoken by Goethe at the beginning of the Weimar period of his life? He addressed a Hymn, a kind of prayer to Nature with all her mysterious powers:

“Nature!—we are surrounded and embraced by her; we cannot draw back from her, nor can we penetrate more deeply into her being. She lifts us unasked and unwarned into the gyrations of her dance and whirls us away until we fall exhausted from her arms ... All men are within her and she in all men ... We are obedient to her laws even when we would fain oppose them ... She (Nature) is all in all. She alone praises and she alone punishes—herself, Let her do with me what she will; she will not cherish hatred for her created work. It was not I who spoke of her, Nay, it was she who spoke it all, true and false. Hers is the blame for all things, hers is the credit ...”

Verily, we are all Nature's children. And when we think we are least of all obedient to her, it may be that just then we are acting most strictly in accordance with the great laws which pervade the realm of Nature and stream into our own being. Again, there are so few who really feel the depth of other pregnant words of Goethe in which he tries to express the feeling of communion with the hidden forces common to Nature and to the human being. I refer to that passage in Faust where Goethe addresses Nature, not as the dead, lifeless being conceived of by materialistic thinkers of to-day, but as a living Spirit:

“Spirit sublime, Thou gav'st me, gav'st me all
For which I prayed. Not unto me in vain
Hast thou thy countenance revealed in fire.
Thou gav'st me Nature as a kingdom grand,
With power to feel and to endure it. Thou
Not only cold, amazed acquaintance yield'st,
But grantest, that in her profoundest breast
I gaze, as in the bosom of a friend.

The ranks of living creatures thou dost lead
Before me, teaching me to know my brothers
In air and water and the silent wood.
And when the storm in forests roars and grinds,
The giant firs, in falling, neighbour bough
And neighbour trunks with crushing weight bear down,
And falling, fill the hills with hollow thunders,—
Then to the cave secure thou leadest me,
Then show'st me mine own self, and in my breast
The deep, mysterious miracles unfold.”

Translation by BAYARD TAYLOR

This was the mood of soul which Goethe's knowledge and feeling for Nature awakened in him and these words were an attempt to bring to life again a mood which filled men's hearts in an age when wisdom itself was still organically united by living ties to Nature. And it was as tokens of this ‘feeling at one’ with Nature and the universe that the great Festivals were inaugurated.

The Festivals have become abstractions, matters of indifference to modern people. The word as a medium of strife and blasphemy often means more than the Word conceived as the power by which the world itself was created. Yet the alphabetical word ought to be the representative, the symbol of the Word Creative in Nature around us, in the great universe and within us too when self-knowledge awakens, and of which all mankind can be made conscious by those who truly understand the course of Nature. It was for this that the Festivals were instituted and with the knowledge we have gleaned from Spiritual Science we will try to understand what it was that the wise men of old set out to express in the Christmas Festival.

Christmas is not a Festival of Christendom only. In ancient Egypt, in the regions we ourselves inhabit, and in Asia thousands and thousands of years before the Christian era we find that a Festival was celebrated on the days now dedicated to the celebration of the birth of Christ.

Now what was the character of this Festival which since time immemorial has been celebrated all over the world on the same days of the year? Wonderful Fire Festivals in the northern and central regions of Europe in ancient times were celebrated among the Celts in Scandinavia, Scotland and England by their priests, the Druids. What were they celebrating? They were celebrating the time when winter draws to its close and spring begins. It is quite true that Christmas falls while it is still winter, but Nature is already heralding a victory which can be a token of hope in anticipation of the victory that will come in spring—a token of confidence, of hope, of faith—to use words which are connected in nearly every language with the Festival of Christmas. There is confidence that the Sun, again in the ascendant, will be victorious over the opposing powers of Nature. The days draw in and draw in, and this shortening of the days seems to us to be an expression of the dying, or rather of the falling asleep of the Nature-forces. The days grow shorter and shorter up to the time when we celebrate the Christmas Festival and when our forefathers also celebrated it, in another form. Then the days begin to draw out again and the light of the Sun celebrates its victory over the darkness. In our age of materialistic thinking this is an event to which we no longer give much consideration.

In olden times it seemed to men in whom living feeling was united with wisdom, to be an expression of an experience of the Godhead Himself, the Godhead by Whom their lives were guided. The solstice was a personal experience of a higher being—as personal an experience as when some momentous event forces a man to come to a vital decision. And it was even more than this. The waxing and waning of the days was not only an expression of an event in the life of a higher Being, but a token of something greater still, of something momentous and unique.

This brings us to the true meaning of Christmas as a Festival of the very highest order in cosmic and human life. In the days when genuine occult teaching was not disowned as it is today by materialistic thought but was the very wellspring of the life of the peoples, the Christmas Festival was a kind of memorial, a token of remembrance of a great happening on the Earth. At the hour of midnight the priests gathered around them their truest disciples, those who were the teachers of the people, and spoke to them of a great Mystery. (I am not telling you anything that has been cleverly thought out or discovered by a process of abstract deduction but was actually experienced in the Mysteries, in the secret Sanctuaries of those remote times). This Mystery was connected with the victory of the Sun over the darkness. There was a time on the Earth when the light triumphed over the darkness. And it happened thus: in that epoch, all physical, all bodily life on Earth had reached the stage of animality only. The highest kingdom upon the Earth had only reached a stage at which it was preparing to receive something higher. And then there came that great moment in evolution when the immortal, imperishable soul of man descended. Life had so far developed that the human body was able to receive into itself the imperishable soul. These ancestors of the human race stood higher in the scale of evolution than modern scientists believe, but the higher part of their being, the divine ‘spark’ was not yet within them. The divine spark descended from a higher planetary sphere to our Earth which was now to become the scene of its activity, the dwelling-place of the soul which henceforward can never be lost to us.

We call these remote ancestors of humanity the Lemurian race. Then came the Atlantean race and the Atlantean race was followed by our own—the Aryan race. Into the bodies of the Lemurian race the human soul descended. This descent of the divine ‘Sons of the Spirit,’ this great moment in the evolution of mankind was celebrated by the sages of all times as the victory of the light over the darkness. Since then the human soul has been working in the body and bringing it to higher stages of development but not at all in the way that materialistic science imagines. At the time when the human soul was quickened by the Spirit, something happened in the universe, something that is one of the most decisive events in the evolution of mankind.

In those remote ages—and this is contrary to what modern science teaches—certain constellation of Earth, Moon and Sun was in existence. It was not until then that the Sun assumed the significance it now has in the process of man's growth and life upon the Earth and of the other creatures belonging to the Earth—the plants and animals. Before that time, the beings on Earth were adapted to the conditions then obtaining upon the planetary body. Only those who are able to form a clear idea of the process of the development of the Earth and of mankind will understand the connection of Sun, Moon and Earth with the human being as he lives upon the Earth. There was a time when the Earth was still united with Sun and Moon, when Sun, Moon and Earth were still one body, The beings who dwelt upon this planet were different in appearance from those who inhabit the Earth to-day; they lived in forms which were suited to the conditions of existence as they were on the planetary body consisting of Sun, Moon and Earth.

The form and essential being of everything that lives upon our Earth is determined by the fact that first the Sun and then, later, the Moon separated from the Earth. The forces and influences of these two heavenly bodies henceforward played down upon the Earth from outside. This is the basis of the mysterious connection of the Spirit of man with the Spirit of the universe, with the Logos in Whom Sun, Moon and Earth are all contained. In this Logos we live and move and have our being. Just as the Earth was born from a planetary body in which the Sun and Moon were also contained, so is man born of a Spirit, of a Soul which belongs alike to Sun, Moon and Earth. And so when a man looks up to the Sun, or to the Moon, he should not only see external bodies in the heavens, but in Sun, Moon and Earth he should see the bodies of Spiritual Beings.

This truth is utterly lost to the materialism of the age. Those who do not see in Sun and Moon the bodies of Spiritual Beings cannot recognise the human body as the body of the Spirit. Just as truly as the heavenly bodies are the bodies of Spiritual Beings, so is the human body the bearer of the Spirit. And man is connected with these Spiritual Beings. Just as his body is separate from the forces of the Sun and Moon and yet contains forces which are active in the Sun and Moon, so the same spirituality which reigns in Sun and Moon is contained within his soul. Man has evolved on Earth into the being he is, and he is dependent upon the Sun as the heavenly body from which the Earth receives her light.

And so in days of old, our forefathers felt themselves to be spiritual children of the great universe and they said: “We have become men through the Sun Spirit, through the Sun Spirit from Whom the Spirit within us proceeded. The victory of the Sun over the darkness commemorates the victory of the Sun when it shone down upon the Earth for the first time. The immortal soul has been victorious over the forces of the animal nature.” It was verily a victory of the Sun when, long, long ago, the immortal soul entered into the physical body and penetrated into the dark world of desires, impulses and passions. Darkness preceded the victory of the Sun and this darkness had followed a previous Sun Age. So it is with the human soul. The soul proceeds from the Divine but it must sink for a time into the darkness, in order, out of this darkness, to build up the vehicle for the human soul. By slow degrees the human soul itself built up the lower nature of man in order then to take up its abode in the dwelling-place of its own construction. You have a correct simile for the entry of the immortal soul of man into the human body if you imagine an architect devoting all his powers to the building of a house in which he then lives. But in those remote ages the soul could only work unconsciously on its dwelling-place. The descent is expressed by the darkness; the awakening to consciousness, the lighting-up of the conscious human soul is expressed in this simile as a victory of the Sun. And so to those who were still aware of man's living connection with the universe, the victory of the Sun signified the great moment when they had received the impulse which was all-essential for their earthly existence. And this great moment was perpetuated in the Christmas Festival.

And now try to think of the course of human life in connection with the harmony of the universe. Man seems to become more and more akin to the great rhythms of Nature. If we think of all that encompasses the life of the soul, of the course of the Sun and everything that is connected with it, we are struck by something that closely concerns us, namely, the rhythm and the marvellous harmony in contrast to the chaos and lack of harmony in the human soul. We all know how rhythmically and with what regularity the Sun appears and disappears. And we can picture what a stupendous upheaval there would be in the universe if for a fraction of a second only the Sun were to be diverted from its course. It is only because of this inviolable harmony in the course of the Sun that our universe can exist at all, and it is upon this harmony that the rhythmic life-process of all beings depends. Think of the annual course of the Sun.—Picture to yourselves that it is the Sun which charms forth the plants in spring time and then think how difficult it is to make the violet or some other plant flower out of due season. Seed-time and harvest, everything, even the very life of animals is dependent upon the rhythmic course of the Sun. And in the being of man himself everything that is not connected with his feelings, his desires and his passions, or with his ordinary thinking, is rhythmic and harmonious. Think of the pulse, of the process of digestion and you will feel the mighty rhythm and marvel at the wisdom implicit in the whole of Nature. Compare with this the irregularity, the chaos of man's passions and desires, especially of his ideas and thoughts. Think of the regularity of your pulse, your breathing, and then of the irregularity, the erratic nature of your thinking, feeling and willing. With what wisdom the powers of life are governed where the prevailing rhythmic forces meet the challenge of the chaotic! And how greatly the rhythms of the human body are outraged by man's passions and cravings! Those who have studied anatomy know how marvellously the heart is constructed and regulated and how wonderfully it is able to stand the strain put upon it by the drinking of tea, coffee and spirits.

There is wisdom in every part of the divine, rhythmic Nature to which our forefathers looked up with such veneration and the very soul of which is the Sun with its regular, rhythmic course. And as the wise men of old looked upwards to the Sun, they said to their disciples: ‘Thou art the image of what the soul born within thee has yet to become and what it will become.’ The divine cosmic Order was revealed in all its glory to the sages of old. And again, in the Christian religion we have the ‘Gloria in excelsis.’ The meaning of ‘gloria’ is revelation, not ‘glory’ in the sense of ‘honour.’ Therefore we should not say: ‘Glory (honour) to God in the highest,’ but rather: ‘To-day is the revelation of the Divine in the heavens!’ The birth of the Redeemer makes us aware of the ‘Glory’ streaming through the wide universe.

In earlier times this cosmic harmony was placed as a great Ideal before those who were to be leaders among their fellow-men. Therefore in all ages and wherever there was consciousness of these things, men spoke of Sun Heroes. In the temples and sanctuaries of the Mysteries there were seven degrees of Initiation. I will speak of them as they were known in ancient Persia.

The first stage is attained when a man's ordinary feeling and thinking is raised to a higher level, where knowledge of the Spirit is attained. Such a man received the name of ‘Raven.’ It is the ‘Ravens’ who inform the Initiates in the temples what is happening in the world outside. When medieval poetic wisdom desired to depict in the person of a great Ruler an Initiate who amid the treasures of wisdom contained in the Earth must await the great moment when newly revealed depths of Christianity rejuvenate mankind—when this poetic wisdom of the Middle Ages created the figure of Barbarossa, ravens were his heralds. The Old Testament, too, speaks of the ravens in the story of Elijah.

Those who had reached the second stage of Initiation were known as ‘Occultists’; at the third stage they were ‘Warriors,’ at the fourth, ‘Lions.’ At the fifth stage of Initiation a man was called by the name of his own people: he was a ‘Persian,’ ‘Indian,’ or whatever it might be. For that man alone who had reached the fifth degree of Initiation was regarded as a true representative of his people. At the sixth stage a man was a ‘Sun Hero’ or one who ‘runs in the paths of the Sun.’ And at the seventh stage he was a ‘Father.’

Why was an Initiate of the sixth degree known as a Sun Hero? To reach this level on the ladder of spiritual knowledge a man must have developed an inner life in harmony with the divine rhythms pulsating through the cosmos. His life of feeling and of thinking must have rid itself of chaos, of all disharmony, and his inner life of soul must beat in perfect accord with the rhythm of the Sun in the heavens. Such was the demand made upon men at the sixth degree of Initiation. They were looked upon as holy men, as Ideals, and it was said that if a Sun Hero were to deviate from the divine path of this spiritual harmony, it would be as great a calamity as if the Sun were to deviate from its course. A man whose spiritual life had found a path as sure as that of the Sun in the heavens was called a ‘Sun Hero,’ and there were Sun Heroes among all the peoples.

Our scholars know remarkably little about these things. They are aware that Sun myths are connected with the lives of all the great Founders of religions, but what they do not know is that at the Initiation Ceremony it was the custom for the leading figures to be made into Sun Heroes. It is not really so surprising that materialistic research should rediscover these things. Sun myths have been sought for and found in connection with Buddha and with the Christ.

The Sun-Soul was the great example for the way in which a man's life must be ordered. How did the ancients conceive of the soul of a Sun Hero who had reached this inner harmony? They pictured to themselves that no longer did a single individual human soul live within him, but that forces of the cosmic Soul were streaming into him. This cosmic Soul was known in Greece as Chrestos, in the sublime wisdom of the East as Budhi. When a man no longer feels himself a single being, as the bearer of an individual soul, but experiences something of the universal Soul, he has created within himself an image of the union of the Sun-Soul with the human body and he has attained something of the very greatest significance in the evolution of mankind.

If we think of these men with all their nobility of soul, we shall be able to some extent to visualise the future of the human race and the relation of the future to the ideal of mankind generally. As humanity is to-day, decisions are arrived at by individuals who amid quarrelling and strife finally reach a measure of unity in majority-resolutions. When such resolutions are still regarded as the ideal, this is evidence that men have not realised what truth really is. Where in us does truth exist? Truth lives in that realm of our being where we think logically. It would be nonsense to decide by a majority vote that 2 x 2 = 4, or that 3 x 4 = 12. When man has once realised what is true, millions may come and tell him it is not so, that it is this or it is that, but he will still have his own inner certainty.

We have reached this point in the realm of scientific thinking, of thinking upon which human passions, impulses and instincts no longer impinge. Wherever passions and instincts mingle with thinking, men still find themselves involved in strife and dispute, in wild confusion, for the life of instincts and impulses is itself a seething chaos. When, however, impulses, instincts and passions have been purged and transmuted into what is known as Budhi or Chrestos, when they have developed to the level at which logical, dispassionate thinking stands to-day, then the ideal of the ancient wisdom, the ideal of Christianity, the ideal of Anthroposophy will be realised. It will then be as unnecessary to vote about what is held to be good, ideal and right as it is to vote about what has been recognised as logically right or logically wrong.

This ideal can stand before the soul of every human being and then he has before him the ideal of the Sun Hero, the ideal to which every aspirant at the sixth stage of Initiation has attained. The German Mystics of the Middle Ages felt this and expressed it in the word ‘Vergöttung’—deification. This word existed in all the wisdom-religions, What does it signify? Let me try to express it in the following way.—There was a time when those whom we look upon to-day as the ruling Spirits of the universe also passed through a stage at which mankind as a whole now stands -the stage of chaos. These ruling Spirits have wrestled through to the divine heights from which their forces stream through the harmonies of the universe. The regularity with which the Sun moves through the seasons, the regularity manifested in the growth of plants and in the life of animals—this regularity was once chaos. Harmony has been attained at the cost of great travail. Humanity stands to-day within the same kind of chaos but out of the chaos there will arise a harmony modelled in the likeness of the harmony in the universe.

When this thought takes root in our souls, not as a theory, not as a doctrine, but as living insight, then we shall understand what Christmas signifies in the light of anthroposophical teaching. If the glory, the revelation of the divine harmony in the heavenly heights is a real experience within us, and if we know that this harmony will one day resound from our own souls, then we can also feel what will be brought about in humanity itself by this harmony: peace among men of good-will. These are the two thoughts or, better, the two feelings which arise at Christmastide. When with this great vista of the divine ordering of the world, of the revelation, the glory of the heavens, we think of the future lying before mankind, we have a premonition even now of that harmony which in the future will reign in those who know that the more abundantly the harmony of the Cosmos fills the soul, the more peace and concord there will be upon the Earth. The great ideal of Peace stands there before us when at Christmas we contemplate the course of the Sun. And when we think about the victory of the Sun over the darkness during these days of Festival there is born in us an unshakable conviction which makes our own evolving soul akin to the harmony of the cosmos—light over the darkness had always been commemorated.¹ And so Christianity is in harmony with all the great world-religions. When the Christmas bells ring out, they are a reminder to us that this Festival was celebrated all over the world, wherever human beings knew what it signified, wherever they understood the great truth that the soul of man is involved in a process of development and progress on this Earth, wherever in the truest sense man strove to reach self-knowledge.

We have been speaking to-day, not of an undefined, abstract feeling for Nature but of a feeling that is full of life and spirituality. And if we think of what has been said in connection with Goethe's words: “Nature! we are surrounded and embraced by thee ...” it is quite obvious that we are not speaking here in any materialistic sense, but that we see in Nature the outward expression, the countenance of the Divine Spirit of the Cosmos. Just as the physical is born out of the physical, so are the soul and the Spirit born out of the Divine Soul and the Divine Spirit. The body is connected with purely material forces and the soul and Spirit with forces akin to their own nature. The great Festivals exist as tokens that these things must be understood in their connection with the whole universe; our powers of thinking must be used in such a way that we realise our oneness with the whole universe. When this insight lives within us, the Festivals will change their present character and become living realities in our hearts and souls. They will be points of focus in the year uniting us with the all-pervading Spirit of the universe.

Throughout the year we fulfil the common tasks and duties of daily life, and at these times of Festival we turn our attention to the links which bind us with eternity. And although daily life is fraught with many a struggle, at these times a feeling awakens within us that above all the strife and turmoil there is peace and harmony.

Festivals are the commemoration of great Ideals, and Christmas is the birth feast of the very greatest Ideal before mankind, of that Ideal which man must strain every nerve to attain if he is to fulfil his mission. The birth festival of all that man can feel, perceive and will—such is Christmas when it is truly understood.

The aim of Spiritual Science is to stimulate a true and deep understanding of the Christmas Festival. We do not want to promulgate a dogma or a doctrine, or a philosophy. Our aim is that everything we say and teach, everything that is contained in our writings, in our science, shall pass over into life itself.

When in all that pertains to his daily life man applies spiritual wisdom, life will be filled with it and from all pulpits, far and wide, godlike wisdom, the living wisdom of the Spirit will resound in the words that are spoken to the ‘faithful.’ It will then be unnecessary to utter the actual words ‘Spiritual Science’ at all. When in Courts of Law the deeds of human beings are viewed with the eyes of spiritual perception, when at the bed of sickness the doctor spiritually perceives and spiritually heals, when in the schools the teacher brings spiritual knowledge to the growing child, when in the very streets men think and feel and act spiritually, then we shall have reached our Ideal, for Spiritual Science will have become common knowledge. Then too there will be a spiritual understanding of the great turning-points of the year and the everyday experiences of man will be truly linked with the spiritual world. The Immortal and the Eternal, the spiritual Sun will flood the soul with light at the great Festivals which will remind man of the divine Self within him. The divine Self, in essence like the Sun, and radiant with light, will prevail over darkness and chaos and will give to his soul a peace by which all the strife, all the war and all the discord in the world will be quelled.

• 1. We cannot here enter into the details of the wisdom-teachings of Christianity itself which will form the subject of a later lecture. But this much shall be said to-day: that nothing could be more correct than to place at this time the Birth Festival of that divine Individuality Who is to the Christian a guarantee and an assurance that his divine soul will ultimately prevail over the darkness in the outer world.

Dear attendees! Anyone who takes a look at our spiritual life will realize how deeply the mystery associated with the name of Christ Jesus is intertwined with our present education. And it may well be said that all questions touching the present time are the consequence of the Christ or Jesus problem, one of the most significant problems of all. We have even seen that even men of our time who believe they are above what they call the religious prejudices of Christianity are intensively occupied with this problem. For example, there is the fact that interest in this mystery has been shown from more or less monistic sides. The only question that arises is that it has been tried to solve this mystery in the most diverse, the most profound and sometimes also the most superficial way at all times since Christianity has existed.

Since we have to start from a very specific point of view, namely that of spiritual science, let us first visualize the underlying reasons for the particular coloration that our present age gives to this riddle. We must then see – and this is particularly indicative of our present time – that in souls, in hearts, an enormous contradiction is emerging: on the one hand, there is the need, the intense longing to know something about those questions that have occupied the human mind since time immemorial; on the other hand, there is the cleft, the chaos that emerges. While one feels too soft or too weak to really attack this problem in all its depths, there are again experts in this field who deal with it in the most detailed way, expecting some new revelation, some new event in relation to this problem.

The peculiarity of this question is already included in the two names that come to mind: “Christ” and “Jesus”. And if we just take a brief look at what has happened over the centuries, from the time of the evangelists, the first Christians, and across the centuries, we encounter the question: How can man form a conception that the divine essence of Christ can embody itself in a human being, in a human body? How is it possible that the divine nature has accomplished in a human body what is called redemption? In short, we can say that what has occupied humanity so powerfully at all times is the question: How could Christ appear on earth, how did that very union of the two natures, of the God Christ and the man Jesus, come about? But the closer we get to the present, the more and more the question takes on a different form. The question takes on a form - that is the remarkable thing - that is completely adapted to the respective cultural view that humanity has struggled to achieve. When we look at the present, we find the opposite pole, the complete opposite of what was recognized at the very beginning of Christianity in relation to the Christ-question.

One could point to hundreds and hundreds of cases similar to the one I am about to mention. In a Swiss journal of 1861, a man who was close to Christianity says the following: If I were compelled by anything to admit that Christ rose bodily, that the resurrection is at all possible in an evangelical sense, then I would have to admit everything that, not corresponding to my own worldview, would somehow confront me; then I would have to find that my whole worldview has a crack. How many people of the present day, including religious scholars and theologians, would have to make the same confession! If they thought about it, they would come to the conclusion that they would have to confess the same thing.

Let us contrast this confession with what Paul said when he said:

If Christ is not risen, then your works are in vain and so is your faith.

If you look at what Paul says, you have to admit that the most essential thing that permeates him is the fact that the Christ has risen. You have to admit that Christianity loses its meaning altogether if the mystery of the resurrection is removed, if what happened for the development of humanity is removed. Paul regarded the resurrection as the most essential thing, as the fundamental nerve of the Christian world view. And in our time it has come to this - this is deeply significant - that certain people say to themselves, if they had to acknowledge the resurrection, then their whole world view would be split.

It does not exactly touch someone sympathetically, to whom one has not yet plastered over these things, to find the fundamental question of Christianity – because that is what it is – presented to the soul in this form. But theosophy does not have the task of whitewashing things, so to speak, but rather of characterizing them according to their true names. In a sense, time cannot, out of itself, [out of its nature]; the general character of the formation of time is also expressed in the conception of the Christ-question. We see the Christ-question transformed into a Jesus-question in the nineteenth century; we see how, through the progress of science, it is becoming less and less possible for man to see in the man Jesus of Nazareth a divine-spiritual being, as it could be seen in ancient times. As the gospels became more and more accessible through the spread of education, people read deeply into them, and their souls were, as it were, drawn up to something divine. Then a gradual transition took place from the most paradoxical ideas about the Christ Jesus to what many theologians now profess, namely, that one has to assume that Jesus was only an exceptionally outstanding personality in world development, so that what man regards as the highest ideal was present in him to a great extent. One sees in him only a human being, albeit raised to a higher level.

Naturally, all possible shades of opinion are to be found in the conceptions of Christ Jesus. Thus, in the eighteenth century, we are confronted with the fact that people only put into the Christ Jesus problem what they could imagine, what they could think. Thus, to the Enlightenment thinker Reimarus, Christ Jesus appears hardly as anything more than an especially outstanding human being. [In contrast, Lessing had a substantially different spiritual image within himself.] He once said that he wished he could still live to see someone come along who would thoroughly refute what is being spread about Christ Jesus. Everything [at that time] was based on the criticism of the Gospels, especially on the contradictions, and specifically on those that come to light when comparing the different resurrection accounts. The obvious conclusion was that the reporters had passed on something that was not real – but this is by no means a fact.

If witnesses are heard in any matter who give different testimony, this is by no means proof against the fact itself. If we now imagine a world court case and ask: Are these witnesses credible? this is not correct. Rather, another question is the only decisive and important one: Who won the trial? Undoubtedly, Christianity, which was based on the fact of the resurrection, has carried the victory in world history. So the fact is that even if the witnesses testified differently, the trial itself is decided.

Then the time drew nearer and nearer when the matter was so arranged that every possibility of thinking of something superhuman in it disappeared, or, to speak with the spirit of that age: The time is drawing ever nearer when it will be impossible to think and speak of the resurrection in the same way as we originally did. Therefore, in the nineteenth century, the first concern of religious history was to get a picture of the man Jesus from the Gospels. We do not need to discuss here what has been done with the Gospels, how attempts have been made to compile the synoptic material in order to arrive at an approximately uniform overall picture, or how attempts have even been made to exclude altogether the Gospel that has the most supersensible content, the Gospel of John, on the grounds that it is a hymn to the individuality of Jesus of Nazareth. But there were also other researchers in the nineteenth century who said that if the Gospel of John were no longer recognized, then the whole of Christianity would have to be abandoned. One scholar, who is now considered outdated but who was once highly regarded, emphasized the facts of the Gospel of John. But all efforts were aimed at credibly presenting the man Jesus to the soul; however, from the outset, much had to be excluded that was indeed in the Gospels but that could no longer be believed in the nineteenth century. So a lot of facts, such as miracles and so on, were taken away and any possibility of admitting anything non-natural ceased.

It was therefore of particular significance when a theologian of the nineteenth century, Franz Overbeck, who lived in Basel, wrote a very remarkable book entitled “On the Christianity of Today's Theology”. This book is remarkable not only for its content, but it is significant for anyone interested in such things as an expression of the confession of a man who, as a theologian, had to struggle with the fact that he had to stand before his students with such feelings in his soul. Overbeck had to wrestle with this fact until it finally pushed him to express what lived in his soul. Anyone who understands such things will truly see a stormy destiny in following the strange life of the Basel native Overbeck, who basically answered the question, “Can theology today still be called Christian at all if it is also a science?” only with “no”. As a theologian, he sought to prove that theology as a science could not be Christian at all, because any science - according to Overbeck - must do away with and break with much of what is the basic meaning of any religion; the moment a pre-Christian religion came into contact with science, it underwent a process of decomposition, and so it happened with Christianity: science destroys Christianity under all circumstances and must always be an opponent of it.

When this is stated, it may not go deep to the heart, and in a certain respect it may be easily accepted by the layman. But when one is confronted with an era that urges such a significant theologian to make such a confession, one must feel how deeply the corresponding question [about the relationship of Christ to Jesus], the Christ-Jesus problem, actually goes to the root of our current development. And Overbeck says something else, namely, roughly the following: Whatever thoughts and scientific reasons we can muster about the Christian worldview must seem terribly small and inadequate to support the Christian creed. In the early days, Christians lived with the idea that a new world was coming, but soon a different time came, and it was no longer the doctrines of the Church Fathers that fertilized Christianity. At first there was hope for heaven to come to earth, but then finally the feeling that this world could never satisfy the human heart; an ascetic mood became apparent.

Today we see that people place some value on scientific truths – these are self-evident, they conquer the world of the outer senses, and so we see the driving force of religious belief slumbering in people. Who would not want to admit that this is deeply, deeply characteristic of our time? Is it not moving, distressing, that that which gave thousands upon thousands consolation and hope should increasingly lose its power? Let us face a fact: in 1873 an attempt was made in France to count those who were still touched by Christ, and it was found that one-third of the total population still believed in him. Today, it is estimated that only about one-fifth of London's total population is still imbued with Christianity. What does it matter that those who are quickly satisfied with themselves say, “What do we need a new foundation for? The old is enough for us.” Those who think only of themselves and are satisfied with that may speak thus; but those who think of humanity and see how the best truth-seekers can no longer find support will have to admit that the times are serious and that it is understandable when people long for a renewal of the old.

And so it gradually happened that on a theological basis a man named Jesus of Nazareth arose, from whom all the supernatural had been removed. In the nineteenth century, there was also a reaction of a strange kind. One could say: in order to deal with the Christ problem, which had been completely lost sight of in the Jesus problem, people sought to hold on to the Christ nevertheless, to recognize him. But in doing so, he was made into a being who basically lacks true reality. It has led to the Christ being made into a mystical being who does not need to be bound to what the evangelists tell – they tried to hold back the gospels [so to speak]. It would lead to chaos if one wanted to cover all the trends of the last few decades – at any rate, we are dealing with a crisis.

For those who have followed this development, there is something easy to grasp. The combination of mystical insight with all that has been brought to light by gospel research represents the last phase of this development. Something emerged that can be described as the connection between these two currents, and the result was that people even doubted whether a Jesus had lived at all. It is entirely in keeping with the style of our time that, once the mere external, historical yardstick was applied to Jesus, the question arose: Is there anything left at all in the Gospels that provides us with proof that a Jesus lived? — But one has no right to deny that a Jesus existed, because with a certain justification one is led to the conclusion that the existence of Jesus is clearly provable. However, for anyone familiar with today's historical research and aware of the current state of Jesus research, proof of the existence of Jesus cannot be provided because it is possible – if one wants – to challenge the documents of the Gospels. And one would have to be reckless not to admit that this challenge has quite significant reasons.

But what does all this show us? It shows us that we are in a state of crisis in the whole field [of Jesus research]. However, a new world view has also become part of the present education, which initially knows how to plausibly demonstrate that it has different sources of truth than those that have been available so far - I am referring to Theosophy or spiritual science. Even if Theosophy has something to say about Christianity and its origin, it could still be necessary for religion and religious research to deal with what Theosophy says about Jesus Christ. It is therefore important to know that both sides start from some elementary, fundamental events that have happened and cannot be denied.

The thing that our present education must undoubtedly take the greatest umbrage at is the story of the resurrection, that something has occurred that can no longer be understood today, namely that there was a victory of life over death. From a theosophical point of view, something can only be said about this if one considers the most obvious thing, namely the scene of one's own heart and soul. And what does this scene show us? It shows us something that cannot be admitted by the prevailing education; it shows us how the possibility exists for man that an inner miracle takes place at some time in his life. If we can call a miracle that which can be characterized as being in contrast to what is connected to the intellect, then it is a fact that such a miracle can take place in the human soul. And for every soul in which this miracle has taken place, it is inwardly clear that miracles exist.

It is a fact that there is an inner, mystical experience in which something enters the human soul that has no connection with the soul in the natural course of life. To understand this, one must follow the natural course of a person's life. It shows that, alongside all the external facts of life, we are constantly dealing with a deep inner life - we are dealing with the fact that the course of life shows itself in the human soul. Let us take a soul that belongs to the struggling souls in life - not a scientific one. Let us take a human soul that is dealing with the existential issues of life, that experiences inner tragedy, pain and suffering, but also bliss and salvation. Let us take such a human soul that has been living in such moods for years, and let us imagine that someone has not seen this person for ten years. He would make a remarkable discovery, namely that this struggle of the soul expresses itself in changes in the physiognomy, gestures and so on. The spiritual struggle expresses itself in the body. What takes place within a person also works on the transformation of the human exterior.

But what is much more interesting is the following: anyone who struggles in this way senses that when an answer or a solution to certain riddles has occurred, they are in a different state of mind. And the characteristic feature is that when the solution has occurred, the transformation of the physiognomy stops and the expression remains constant. As long as the struggle lasts, furrows form. But this too has an end; it is as if the human body reaches the limit of its elasticity. When the human being reaches this limit, the physical transformation finally ceases. The forces of consciousness transform, the soul forces. First they work on the body, and then, when this is no longer possible, they consciously work their way into themselves. It has been established that these human soul forces work inwardly throughout the whole of human life, and it has been shown that sometimes something of what is working in the depths of the soul also rises up into consciousness, and this shows itself in particularly strange dreams. This means that the dream images reveal something of what is going on in the soul.

Let us take a typical dream from the life of a friend close to me. When he was a young person attending secondary school, he had to do a drawing in the last grade, and because they knew he had talent, they gave him an especially difficult template, and that is precisely why the work progressed rather slowly. The end of school was approaching, and the student realized that it would be impossible for him to finish on time, since only a small part had been drawn. He felt anxious about this, but at the end of school his performance was still enough for the teachers, because they realized that he had only progressed slowly due to his great talent. The man grew older, became a draftsman, and strangely enough, this school experience came back to him in his dreams at certain intervals, and he experienced everything exactly as it had happened once, only the fear that he would not be able to finish was much, much greater in the dream. It happened that the dream came back regularly for days in a row, then it stopped for years and then came back.

The full significance of this dream experience can only be understood by comparing it with life. It turned out that every time this dream experience occurred, this person recognized an increase in his abilities. He could do more in terms of observing forms and expressing them through his hand; he experienced noticeable progress every time. Man works spiritually and mentally like this draftsman, and from time to time his soul work is revealed in 'dream' - in that strange state that exists between consciousness and unconsciousness, in that transition from the subconscious to the conscious. We see this throughout life.

We have an important point in human life, up to which one remembers in the course of life. Everyone must say: I remember up to a certain point in time, but what lies before that point in time is completely unconscious to me, and I only know something about it through the reports of others. This point in time is the one at which we have appropriated the word “I” for ourselves. But what happened before that moment? Let us look at the child, with its clumsy movements and actions. We know that the most important organ in the human being, the brain, is still completely undeveloped when the child comes into existence, and it is only during life on earth, until the child learns to say “I”, that it works on the organs of thought. We are therefore dealing with a spiritual-natural consciousness that is completely independent of the human being, with a supersensible-spiritual activity that represents the starting point of that cerebral activity. The following example characterizes that supersensible, spiritual element in man.

It is common knowledge that Nietzsche ended in madness. In the last period before the outbreak of madness, he wrote “captious” letters to acquaintances, including the Basel theologian Overbeck mentioned earlier. When Overbeck received one of these letters at the end of the 1880s, he knew that he could no longer delay in picking up his friend Nietzsche from Turin, where he was staying. The following now appears important as an example of what I have mentioned: When Nietzsche met Overbeck, he had no attention for what surrounded him; he let himself be done with whatever was wanted and showed absolutely no interest. Only when he heard the name of the personality standing before him, who was the same person who had been his colleague for years, did it flash through him: “That's the psychiatrist I was with back then.” And Nietzsche, to Overbeck's greatest astonishment, began to continue a conversation at the point where it had been interrupted seven years ago. A person who has no attention for the outside world continues a conversation at the point where it was interrupted seven years ago! Overbeck had forgotten that conversation in the meantime, but he remembered it immediately. And it is remarkable: when Nietzsche was brought to Jena and Overbeck visited him in the insane asylum, one could not talk with him about what was going on around him — only about what he had thought, devised, mentally struggled with and experienced years before; only about that could one talk with him.

But what does this show us? It shows us that there is a supersensible body within the physical body. If one builds on facts, then what is at issue here must be recognized as highly important. Man can only enter into connection with the objective external world through his physical organs. Nietzsche's organs were destroyed, and therefore he could no longer do this; only the central spiritual core within the physical body was unaffected. This one example could be multiplied a hundredfold. The existence of this central spiritual core in the physical body cannot be denied, and it is a fact that under certain circumstances man is able to see into the supersensible world. When we place thoughts that are symbolic through the strong will into the center of consciousness in such a way that all attention is focused on them and nothing is distracted, when we only look at them and repeat them over and over again - for a year, and if a year is not enough, then for ten years: a result will eventually emerge. The soul manages to bring everything up from the depths; she looks into everything.

This supersensible state cannot be reached with the help of ordinary tools, but only through intimate soul work. When a person has concentrated all thoughts and worked with them long enough in this way, he finally comes to a point where he says to himself: Yes, I am now experiencing something within me that I am quite sure is something supernatural. But strangely, I cannot think it in the way I usually think things. - Man then feels something that only comes to the consciousness of those who experience it, because in this moment of transcending the resistance of his physical body, the brain is no longer capable of expressing what has been experienced. Man recognizes: That which he was accustomed to feeling in the soul wants to transgress into consciousness. But he senses: the bodily tools were indeed suitable for the natural life up to now, but now I am experiencing something for which my brain is not yet sufficiently developed. Man then perceives the duality of the spiritual-soul being. He then experiences further how that which was initially weak finally begins to work perceptibly and tangibly on the brain, on consciousness, on the body.

I have now described this process of development to you. It is not a matter of something arbitrarily conceived, not a theory, but a fact that every true seeker of the spirit can experience. But what does the seeker of the spirit experience? He experiences what I have termed the “miraculous fact”. Something extra-worldly enters into the soul, to which man had no relationship before. One could describe what enters as a higher human being in the human being, as something that joins the spiritual that was already there before. Now a question might arise: Yes, but only a small circle of people experience something like that, only the spiritual seeker experiences something like that, who undertakes these exercises with the soul. — But what has just been described can be experienced by every soul, albeit in the most diverse shades, in the most diverse gradations, corresponding to the individuality of the person concerned. When we read the descriptions of those people whom we call the Christian mystics, we sense that these mystics did not experience what I have just described, but that something of a different nature has entered into these souls, something other than the existing spiritual - this transformation is called 'resurrection'.

Anyone who immerses themselves in the descriptions of the gospels with the necessary devotion will experience what I have described to a greater or lesser extent. But everyone can experience it - apart from studying the Gospels - feel that there is a feeling in the soul that cannot be found in the natural course of life in the soul. However, the Bible is the easiest way to bring a supersensible spiritual world into the horizon of consciousness. If one admits this miracle fact, then humanity provides a necessary supplement to it, and this arises from Theosophy itself. If we look back at what was said about the central core of spirit, we see that this central core of spirit cannot be traced back to the mere beginning, to the origin of the body, because this central core of spirit is completely independent of the beginning of life, of the brain activity of the human being. Rather, it must be traced back to an earlier human life, so that we must speak of repeated lives on earth. What we have come to know as the central core of the spirit, as supersensible life, asserts itself through death, and with this point of view we stand on the ground of spiritual science.

This view of repeated earthly lives has already been incorporated into our newer culture. Lessing was compelled to speak of the repetition of life out of an inner necessity. He said: “If one considers the entire human development, it appears to one as an all-embracing education of mankind.” It would have seemed senseless to Lessing if a soul that had ended completely [with death] had lived. Lessing thought that the soul takes with it what it possesses in the way of training, [then comes back to earth with it and so on. In this way a unified organism would be created: the soul, which is in a state of development, does not die], but lives on and on, lives forever. The nineteenth century, however, had little interest in elaborating on this fact. But this fact emerges with necessity. When a few decades ago a prize was offered for the best literary work on the subject of 'The Immortality of the Soul', the first prize was awarded to a work entitled 'The Immortality of the Soul on the Basis of Repeated Life on Earth'. This is proof that even then there were people who were drawn to this view of repeated lives on earth.

If we consider the development of humanity, it turns out that only from a certain point in time was it possible for the human soul to experience that inner miracle, that certainty, which [initially] comes to the soul as a question. We can distinguish two great epochs: the old, pre-Christian times, when man had not yet come to the consciousness of his ego, and the time after Christ, when man enters the world with the full maintenance of his self-conscious ego. Just as human descent can be traced back to a primal being, so too must that which can prove to be an inner resurrection for each individual in the soul be traced back to a progenitor for this inner miracle. Just as resurrection takes place for the individual, so it must also have taken place for humanity, and Theosophy shows us clearly: What makes the individual a different person also made the man Jesus of Nazareth a different person.

Just as we live with our central spiritual core, to which no boundary is drawn by death, so the world with its central spiritual core is subject to its own law. Therefore, according to theosophy, the resurrection for the whole of humanity is virtually the same miracle as the inner miracle for the individual. After [Jesus'] physical body was hung on the cross, the spirit [of the Christ] lived on. Let us consider Paul's words in the Gospel, that the Christ died for humanity and was resurrected on the third day, and that he then appeared first to Peter, then to more than five hundred people, and finally to himself. He did not appear to Paul in his original Jesus form, but in a spiritual form, which he had to recognize as the Christ form, which was such that the conviction asserted itself from within: the Christ lives! We cannot speak of the resurrected Christ in any other way than to say that that which lived in him spiritually, independently of the physical body, was not truly dead in death, but continued to be there, to live on.

It would take us too far afield today if I were also to explain to you what happened to the body. The important thing is that Scripture clearly and unambiguously points this out to us: from the moment of the resurrection onwards, we are dealing with the emergence of a new spiritual power that was not present before, with an outpouring of the spirit. And this inward miracle leads back to the resurrection from the dead, to the continuing life of the Christ, who was crucified as Jesus of Nazareth. Christ has made possible a new relationship with the spiritual world for humanity; thus the miracle of the cross is the progenitor of all miracles that take place in human life. In this way, spiritual science shows us a path to Christ; it shows us that the Christ is necessary for humanity. Only a timid mind could sense danger in such a path to Christ, because every path to Christ that is based on truth must and will be welcome (to those seeking the Christ).

My dear venerated friends! It is always difficult when you have a serious scientific conscience to translate the traditional expression of “Logos” into some or other younger language. We usually employ “Word” to translate “Logos” as is commonly found in the Bible. However, when we have the word “Logic” in a sentence we don't use “Word” but rather think about “Thought,” as it operates in the human individual and its laws. Yet when we speak about “philology” we are aware that we are developing a science which is derived from words. I would like to say: what we have today in the word “Logos” is basically in everything which is philosophic. When we speak about “philosophy”, we can, even though defined as experience in relation to the Logos, sense how a reflection of these undetermined experiences are contained in all that we feel in “philosophy”.

Philosophy implies that the words—which no doubt came into question when philosophy was created, that only words were implied—indicate a certain inner personal experience; the word philosophy points to a connection of the Logos to “Sophia”; one could call it a particular, if not personal, general interest. The word philosophy is less directly referred to as possessing a scientific nature but rather an inner relationship to the wisdom filled scientific content. Because our feeling regarding philosophy is not as sure as in those cases when philosophy, on the one hand was included with, I'd rather not call it science, but scientific aims, and on the other hand with something which points to inner human relationships; so we have today an extraordinarily undefined experience when we speak about philosophy or involve ourselves with philosophy. This vague experience is extremely difficult to lift out of the depth of our consciousness if we try to do it through mere dialectical or external definitions, without trying to enter into the personal experience which ran its course in the consequential development. To such an examination the present will produce something special.

If we look back a few decades at people in central Europe, the involvement they were looking for with philosophy was quite a different experience, in central Europe, as it is today in the second decade of the twentieth century, where we basically have lived through so much, not only externally in the physical but also spiritually—one can quietly declare this—than what had been experienced for centuries. When one looks back over the experiences, of—if I may use a pedantic and philistine expression—the philosophic zealot of the fifties, sixties and seventies of the nineteenth century, perhaps even later, which the central Europeans could have, it is essentially as follows. Looking at the time of German philosophy's blossoming, you look back at the great philosophic era of the Fichtes, Schellings, and Hegels; surrounding you there had been a world of the educated and the scholars, a world which this philosophic era thoroughly dismisses and which in the rising scientific world view sees what should be taking the place of the earlier philosophic observations. One admires the magnitude of the elevation of thoughts found in a Schelling, one admires the energy and force of Fichte's development of thoughts, one can perhaps also develop a feeling for the pure comprehensive, insightful thoughts of Hegel, but one would more or less consider this classical time of German philosophy as something subdued.

Besides this is the endeavour to develop something out of science which should present a general world view, right from the striving of the “power/force and matter/substance people,” to those who carefully strive to find a philosophic world view out of natural scientific concepts, but who lean towards the former idealistic philosophy. There were all kinds of thoughts and research in this area.

A third kind of thinker appeared in this sphere, who couldn't go along with the purely scientifically based world view but could on the other hand also not dive into solid thought of the Hegel type. For them a big question came about: How can a person create something within his thoughts, which originate in himself, and place this in an objective relationship to the outer world?—There were epistemologists of different nuances who agreed with the call “Back to Kant”, but this way to Kant was aimed in the most varied ways; there were sharp-witted thinkers like Liebman, Volkelt and so on, who basically remained within the epistemological and didn't get to the question: How could someone take the content of his thoughts and imaginative nature from within himself and find a bridge to a trans-subjective reality existing outside human reality?

What I'm sketching for you now as a situation in which the philosophic zealots found themselves in the last third of the nineteenth Century, which didn't lead to any kind of solution. This was to a certain extent in the middle of some or other drama during a time-consuming work of art, to which no finality had been found. These efforts more or less petered out into nothing definite. The efforts ran into a large number of questions and overall, basically failed to acquire the courage to develop a striving for solutions regarding these questions.

Today the situation in the entire world of philosophy is such that one can't sketch it in the same way as I've done for the situation in the last third of the nineteenth century, in its effort to determine reality. Today philosophic viewpoints have appeared which, I might say, have risen out of quite different foundations, and which make it possible for us to characterise it in quite a different way. Today, if we wish to characterise the philosophic situation, our glance which we have homed in the second half of the twentieth century comes clearly before our soul eyes, namely such sharply differentiated philosophic viewpoints of the West, of central Europe and Eastern Europe. Today things appear in quite a different way which not long ago flowed through our experience of the philosophical approach to be found in three names: Herbert Spencer—Hegel—Vladimir Soloviev. By placing these three personalities in front of us we have the representatives who can epitomise our philosophic character of today. Inwardly this had to some extent already been the case for some time, but these characteristics of the philosophic situation only appear today before the eyes of our souls.

Let's look at the West: Herbert Spencer. If I want to be thorough I would have to give an outline of the entire course of philosophic development, how it went from Bacon, Locke over Mill to Spencer, but this can't be my task today. In Herbert Spencer we meet a personality who wanted to base his philosophy on a pure system of concepts, as is determined in natural science. We find in Spencer a personality who totally agrees with science and out of this agreement arrives at a conclusion: ‘This is the way in which all philosophic thought in the world must be won by natural science.’ So we see how Spencer searched in science to determine certain steps to understand concepts, like for example how matter is constantly contracting and expanding, differentiating and consolidating. He saw this for instance in plants, how the leaves spread out and how they drew together in the seed, and he tried to translate such concepts into clear scientific forms with which to create his world view. He even tried to think about the human community, the social organism, only in such a way in which his thoughts would be analogous to the natural organism. Here he suddenly became cornered.

The natural human organism is connected to the confluence of everything relating to it from the surrounding world, through observations, through imagination and so on. Every single organism is bound to what it can develop under the influence of the nervous or sensory system (sensorium). In the human community organism Herbert Spencer couldn't find a sensorium, no kind of centralised nervous system. For this reason, he constructed a kind of community organism, totally based on science, as the crown of his philosophic structure.

What lay ahead for the West with this? It meant that scientific thought could reach its fully entitled, one-sided development. What lay ahead was the finest observational results and experimental talents developing out of folk talents. What came out of it was interest created to observe the world in its outer sensory reality into the smallest detail, without becoming impatient and wanting to rise out of it to some encompassing concepts. What came out of it was also a tendency to remain within this outer sense-world of facts. There was what I could call, a kind of fear of rising up to one encompassing amalgamation. Because they could do nothing else but exist in what the sense world presented to them, simply being pushed directly into the senses here in the West, there appeared the belief that the entire spiritual world should be handed over to the singular faiths of individuals, and that these beliefs should develop free from all scientific influences. Religious content was not to be touched by scientific exploration. So we see with Herbert Spencer, who in his way took up the scientific way of thought consequentially right into sociology, earnestly separated, on the one hand, from science, which would proceed scientifically, and on the other hand with a spiritual content for people who wanted nothing to do with science.

Let's go now from Herbert Spencer to what we meet with Hegel. It doesn't matter that Hegel, who belonged to the first third of the 19th Century, was outwitted during the second third for central European philosophy because what was characteristic for Middle Europe was most meaningful in what exactly had appeared in Hegel. Let's look at Hegel. Already in his, I could call it, emotional predisposition, lies a certain antipathy against this universalist natural scientific way with which to shape the world view as Herbert Spencer had done in the West, but of course had been prepared by predecessors, both by scientific researchers and philosophers as well. We see how Hegel could not stand Newton and was unsympathetic to his unique way by thinking of the world-all as totally mechanical, how he rejected Newton not merely in terms of the colour theory but also in his interpretation of the cosmos. Hegel took the trouble to go back to Kepler's planetary movement formulations, he analysed Kepler's formulations about planetary movements and found out for himself, that Newton had actually not added anything new because Kepler's formulation already contained the laws of gravitation. This he applied from the basis of a scientifically formulated thought, while with Kepler it had resulted more out of a spiritual experience, which he saw as encompassing and that one could try to grasp the outer natural scientific through the spirit. Kepler is for Hegel simply the personality who is capable of penetrating thoughts with the spirit and building a bridge between what is acceptable scientifically, and what simply has to be believed according to the West, and which is also capable of lifting science into the area which for the West is limited to belief.

From this basis Hegel, in tune with Goethe, strongly opposed the Newtonian colour theory. We can see how the Hegelian system had a kind of antipathy against what appeared quite natural in the Newtonian system. For this Hegel had a decisive talent—to live completely in a thought itself. For Hegel Goethe's utterance to Schiller was obvious: “I see my ideas with my eyes.” It appears naive, however, such naivety, when considered correctly, comes out of the deepest philosophic wisdom. Hegel would simply not have understood how one could state that the idea of the triangle is not to be grasped, because Hegel's life went completely—if I might use the expression—according to the plan of thinking. For him there was also a higher world of revelations, a world of higher spirituality, which gradually casts its shadow images on a plane which is filled with thoughts. From up above the spiritual worlds throw their shadow images on the plane of the human soul, on which human thought can develop. Through this the idea of higher spirituality came about for Hegel, that on the plane of the soul it is shadowed as thoughts. Hegel was inclined to experience these thoughts as fully spiritual, and he also experienced natural events not in their elementary present time, but he saw them in mental pictures, thrown on to the plane of the soul.

So it is impossible in Hegel's philosophy to separate, in an outer way, wisdom from belief, which was quite natural in the West. For Hegel his life task was the unification of the spiritual world (which the West wanted to simply refer to as part of the large sphere of belief) with the sensory physical world, into such a world about which one can have knowledge. This means there is no longer knowledge on the one hand and belief on the other; here the human soul faces the great, meaningful problem: How does one find during earthly life the bridge between belief and knowledge, between spirit and nature? To a certain extent it was the tragedy of Hegel that the problem he posed in such a grandiose manner, he wanted to understand actually only on the level of thinking, that he wanted to understand the experience of the inner power, the inner liveliness of thinking, but he could not grasp anything living from the content of thought.

Consider Hegel's logic—he wanted to return repeatedly to the concept of the Logos! He felt that when we actually wanted to attain a true understanding of the Logos, then the Logos must be something which is not merely something thought, but a real activity which floods and works through the world. For him the Logos did not only have an abstract, logical content, but for him it became real world content. If we look at one of the three parts of his philosophy, namely his “logic” we only find abstract concepts! So it is terribly moving for someone who enters on the one side into the Hegelian philosophy, with his whole being, and has the fundamental experience: that which can be grasped through the Logos, must be penetrated with the creative principle of the world. The Logos must be “God before the creation of the world”—to use an expression of Hegel.

This is on the one side. Now how did Hegel develop this idea of the Logos on the other side? He starts with “being” and arrives at “nothing”, goes from “becoming” to “existence.” He arrives at the goal through the causality, to the belief that certain phenomena are best explained in terms of purpose rather than cause. One can look at the all the concepts of Hegel's logic and ask oneself: Is that what, “before the beginning of creation as the content of the divine” could have been there? This is abstract logic, the demand of the creative, the logos as postulate, but as a purely human thought postulate! One finds this tragic. This tragedy goes further, for the Hegelian philosophy is deemed as valid. Yet it contains instances where through action new life can germinate. It contains sprouts. Hegel saw his redemption in this: being—nothing—becoming—existence.

When people are presented with Hegel, they say: ‘This is a dark one, we don't need to be lured into it.’ However, when one makes the effort to allow one's inner soul to enter into it, to experience the concept inwardly, as Hegel tried to experience it, then all the ideas of empiricism and rationalism disappears, then thought experiences and the one who is thinking is directly thought of. Whoever goes along with it finds the impetus of loosening the thoughts from the abstraction, and take Hegel's logic as the sprouts which can become something quite different, when they become alive. For me Hegel's logic looks like the seed of a plant in which one can hardly see what it will become and yet still carries the most varied structures possible within it.

For me it appears that when this seed sprouts, when one lovingly cares for it and plants it into the soul's earth through anthroposophical research, then what emerges is that thought can not only be thought but can be experienced as reality. Here we have the central European aspect.

If we now go to the East, we have in Vladimir Soloviev a man who is able like no other philosopher, to become gradually more the content of our own philosophic striving, who must now become so important to us because we allow the particularities of his character to work in on us. We see in Soloviev both the European-eastern way of thinking, which is of course not Oriental-Asiatic. Soloviev absorbed everything which was European, he only developed it in an Eastern fashion. What do we see being developed in terms of human scientific striving? Here we see how actually this method of thinking, found mostly in the West by Herbert Spencer, which Soloviev basically looked down on, is something against which the truth and knowledge he was seeking, could so to speak be illustrated. In comparison, what he actually presents is a full experience of spirituality itself. It appeared in full consciousness to him, it appeared more atavistically, subconsciously, yet it is an experience in spirituality itself. It was more or less a dreamlike attempt to knowingly experience what in the West—here quite consciously—was transposed into the realm of belief. So we find in the East a discussion which can be experienced in an imprecise way, which looks like a one-sided experience which Hegel wanted to use to cross the bridge out of the natural existence to the spiritual world.

If a person delves into the spiritual development of someone from central Europe, like Soloviev, then he will primarily have an extraordinary uncomfortable feeling. He is reminded of an experience of something misty, mystical; an overheated element in the soul life which doesn't arrive at concepts, which can externally leave him empty completely, but which can only be experienced inwardly. He senses the entirely vague mystical experience, but he also finds that Soloviev makes use of conceptual forms and means of expression which we know, from Hegel, Humes, Mills, even those of Spencer, but only as illustrations. Throughout one can say he doesn't remain stuck in the mist but through the way with which he treats religious aspects as scientific, how he searches for it everywhere and unfolds it as philosophy, he can evermore be measured and criticised according to the philosophic conceptual development of the West.

So we find ourselves today in the following situation. In the West comes the striving to formulate a world view scientifically; science is on the one side and the spiritual on the other side and wrestle in the centre with the problem of how to create a bridge to include both, to express it imprecisely, as Hegel said: “Nature is Spirit in its dissimilarity,” “Spirit is the concept of when it has returned again to itself.” In all these stuttering expressions lie the tragedy that Hegel could only care for abstract ideas, which he strived for. Then in the East, with Soloviev we see how it was somewhat still maintained, how well the church fathers wanted to save it in terms of philosophy, before the Council of Nicaea. It places us completely back in the first three post Christian Centuries of the West.

So we have in the East an experience of the spiritual world, which is not able to soar up into self-owned terminological formulations, formulations and concepts used by the West in which they express themselves, and as a result remain in vague, somewhat extraneous, foreign expressions.

So we see how the threefold nature of the philosophic world view unfolded. By our tracing how the threefold philosophic world view was formed through the characteristics and abilities of humanity in the West, the centre and the East, we can see that we are obliged today—because science as something embracing must spread over all of mankind—to find something which can lift it above these various philosophic aspects which basically still provide elements where philosophy is still a human-personal matter. We see today in different ways in the West, central Europe and the East, how they love wisdom. We understand that in ancient times, philosophy could still be an inner condition of the soul. Now however, in recent times, where people are strongly differentiated, this way of loving wisdom expresses itself in a magnitude of ways. Perhaps we could realise due to this, what we have to do ourselves, particularly what we have to do in Central Europe, where the most tragic and intensified problem is raised even if it is not regarded in the same way by all philosophic minds.

If I want to summarise all of what I have brought into a picture, I would like to express it as follows. Regarded philosophically Soloviev speaks like the old priest who lived in higher worlds and who had developed a kind of inner ability to live in these higher worlds: priestly speech translated philosophically is what one encounters all the time with Soloviev. In the West, with Herbert Spencer, speaks the man of the world who wants to enter practical life—as it has come out of Darwinian theory—to expand science in such a way that it becomes the practical basis of life. In the Middle we have neither the man of the world not the priest: Fichte, Schelling, Hegel have no priestly ways like a Soloviev. In the Middle we have the teacher, the educators of the people and it is also here where the German philosophy emerged, for example, from religious deepening; because the priest became the teacher once again. The educated also adheres to the Hegelian philosophy.

We see recently—as with Oswald Külpe—how it has happened that philosophy, when it was already lost, is no more than a summary of the individual sciences. From inorganic science you can ask—what are the concepts? From organic science you can ask—what are the concepts? Likewise with history, with the science of religion, and so on. One collects these concepts and forms a separate abstract unit. I would like to say that the subject of the teaching in the separate sciences should create the totality of teaching. This is what the science in the Middle must basically come to after the entire assessment.

If we look back at what has happened, we see with Herbert Spencer the unconditional belief in science, the belief for the necessity to cling to observation, experiment and a thinking mind, which can be experienced through the observation and experiment; and one is mistaken about the contradiction which appears here, when the acquired concepts can be applied to the social organism and—although these do not have the most important characteristics of a natural organism, the sensorium—they are nevertheless grasped with the same concepts which arise in natural existence. We see the inclination to the natural sciences so strong that some characters—like Newton—became one-sidedly stuck to the mechanistic and even satisfied their soul-striving with it. It is generally known that Newton had tried in a one-sided mystical way to clarify the Apocalypse; besides his scientific world view he had his own mystical needs.

Let's look, for example, at everything which has arisen from natural science and what it gradually in the course of the 19th Century has subconsciously taken over in Central Europe; because in Central Europe science has simply followed the pattern of the Western scientific way of thinking. There is a tendency not to take notice of it, but still all points of view are modelled on the Western pattern. How wild the people become when someone tries to apply Goethe's way of thinking in physics in contrast to them taking shelter under Newton!

How does the development happen in biology? Goethe created an organism for which the integration into its concepts depended on an understanding of a mathematical nature. Time was short to obtain a biology more appropriate to modern thinking than to that of olden times. The progress in the 19th Century in central Europe however brought about not the Goethean biology but Darwinism, which was interspersed with concepts contrary to those of Goethe, like the concepts of the 16th Century opposed to those of the 18th Century. Only in Central Europe did these concepts develop; in the West people remained with those concepts that sufficed for the understanding of nature. So it happened that certain concepts in the West simply were not available and simply got lost because people in Central Europe had adopted western thinking. For example, that a thought, a lively thought, can form a concept of grasping a reality, quite apart from empiricism, as it had happened with Hegel—this is not present in Central Europe; it got lost because the central European thinking was flooded by western thinking.

So we have the task in Central Europe to look at what scientific thinking can be. Anthroposophists resent it when this scientific way of thinking is cared for with as much love as for the researcher himself. Nothing, absolutely nothing will be said by me in opposition to scientific thinking; if someone believes this then it is a misunderstanding. However, I must understand the scientific way of thinking in its purity and then also try to characterise it in its purity. Now these things are presented to those who confront scientific thinking with impartiality—somewhat like a western researcher will present them, like Haeckel in his genial way did it—these results are presented in a western way of research, when they are thus left and not reinterpreted philosophically, not given as solutions, not as answers, but are presented above all as questions. The totality of natural science does not gradually become an answer to a question for the impartial person, because it turns into the great world question itself. This is experienced everywhere: what is now being researched in the most beautiful way by these researchers—for my sake right up to atomic theory, which I don't negate but only want to put it in its correct place—this comes to a question and out of the West a great question is posed to us. Where does this question come from?

When we link our gaze to the outer world and only turn to the observation of the given elements, we don't fathom its complete reality. We are born as human beings in the world, are constituted as such, as we already were before and take part in the reality by looking at ourselves in our own inner being. As we look then at the outer world, the sense perceptible objects—we find that part which is living in us, is missing in reality, as we can only through human struggle connect to the other half-reality, which observes us from the outside. If we look towards the West, so we see the half-reality is researched with particular devotion; however, it only provides a number of questions because it's only a half-reality. So on the one side there appears only one half of reality as a given; if one really looks at it, it raises questions. In Central Europe you discover examples of questions which Western thinking can answer and one tries to push through to thinking. That is the Hegelian philosophy.

In the East one felt that which lives above the thought, which works down into the thought; but one couldn't come as far as awakening it to life, that so to speak the flesh could also sustain a skeleton. Soloviev was able to develop it in flesh, muscles and even blood in his philosophy—but the skeleton was missing. As a result, he took Hegel's concepts, those of Humes and others, and built in a foreign skeletal system. Only when one is in the position of not using a foreign skeletal system then something comes about which can be lived through spiritually. So, however, as it happened with Soloviev, it leads to a shadowed existence because it didn't manifest into a skeletal system which could as a result be descriptive. If one doesn't want to remain with building only an outer skeletal system, but live spiritually and prepare oneself through strong spiritual work, then one develops for oneself an inner skeleton within spiritual experiences; one develops the necessary concepts. For this, various exercises have been given in my writings, “Occult Science” and “Knowledge of the Higher Worlds” and in others. Here one develops what really can become a conceptual organism. This is then the other side of reality, and this side of reality has its seed in the eastern philosophy of Soloviev.

In central Europe there is always the big problem of striking a bridge between nature and the spiritual. For us it has at the same time become a meaningful historical problem: to strike the bridge between West and East, and this task must stand before us in philosophy. This task also directs itself into Anthroposophy. If Anthroposophy becomes capable of inward thought experiences developing into living form, then it may on the other side experience quite materialistic natural phenomena as they are experienced in the West, because then it will not be through abstract concepts but through living scientific circles that the bridge is built between mere belief and knowledge, between knowing and subjective certainty. Then out of philosophy a real Anthroposophy will develop and philosophy can be fructified from both sides by these living sciences. Only then would Hegel's philosophy be awakened to life, when through the anthroposophical experience you let the blood of life be spiritually added to it. Then there won't be a logical base which is so abstract that it can't be “Spirit on the other side of Nature”, as Hegel wanted it, but that it really can be grasped, not as abstraction but as the living spirituality of philosophy.

This gives Anthroposophy the following task. How must we, according to our present viewpoints, which lie decades behind Hegel, strike the bridge between what we call truth on the one side, which must encompass all of reality, and that which we call science on the other side, which also must encompass the entirety of reality? Briefly, the problem must be raised—and that is the most important philosophic problem in Anthroposophy: what is the relationship between truth and science?

This is the problem I wanted to present in the introduction today at the start of our consideration, which I believe you will now understand.

Yesterday I tried to draw the line between those sensory experiences which belong to the upper man, constituting man's essential soul life, and those which are more connected with the lower man, the content of which stands in much the same relationship to human consciousness as external experiences proper, only that these experiences take place within man. We have seen that the ego-sense, the sense of thought, the word-sense, the sense of hearing, the sense of warmth and the sense of sight are all experiences of the former kind, and that we then plunge into two regions in which man's inner experiences resemble external experiences so far as his consciousness is concerned; these two regions are, first, the senses of taste and smell, and then the other four, the inner senses proper.

You see at once how difficult it is to make do with the rough and ready terms which are suitable enough for descriptions of the external world, but quite inadequate directly one comes to consider the being of man and the structure of the world within him.

But at all events, if we are quite clear about this distinction between the upper and the lower man, both of which in a certain way are representative of the world-process, we shall also be well aware that there is a cleavage in our experience, that our relationship to the one pole of our experience is utterly different from our relationship to the other. Unless we grasp this division of the human being thoroughly we shall never reach full clarity about the most important problem of the present and of the near future, the problem of the relationship of the moral world, within which we live with our higher nature, within which we have responsibility, to that other world with which we are also connected, the world of natural necessity.

We know that in recent centuries, since the middle of the fifteenth century, human progress has consisted predominantly in the development of ideas about natural necessity. Humanity has paid less attention in recent centuries to the other pole of human experience. Anyone who is at all able to read the signs of the times, anyone who knows how to recognise the task of the times, is quite clear that there is a deep cleft between what is called moral necessity and what is called natural necessity.

This cleavage has arisen primarily because a great many of those who believe themselves to represent the spiritual life of to-day distinguish between a certain sphere of experience that can be grasped by science, by knowledge, and another sphere that is said to be grasped only by faith. And you know that in certain quarters only what can be brought under strict natural law is acknowledged to be really scientific; and another kind of certitude is postulated for all that falls within the sphere of the moral life, a certitude which only claims to be the certitude of faith. There are circumstantial theories as to the necessary distinction that has to be made between real scientific certainty and the certitude of belief.

All these distinctions, these theories, have come about because to-day we have very little historical consciousness; we pay very little attention to the conditions under which our present soul-content came into being. I have often given the classic example of this. I have often told you that to-day, when philosophers speak of the distinction between body and soul, they think they are using a concept which derives from original observation, whereas what they think about body and soul is merely the result of the decision of the eighth Æcumenical Council of 869, which raised to the status of dogma the doctrine that man must not be regarded as consisting of body, soul and spirit but of body and soul only, although some spiritual characteristics may be ascribed to the soul.

In the centuries that followed, this dogma became more and more firmly established. The Schoolmen in particular were steeped in it. And when modern philosophy developed out of Scholasticism, people thought that now they were forming their judgments from experience. But they were only judging according to their usual habits, through the centuries-old custom of assuming man to consist of body and soul.

This is the classic example of many situations in which present-day humanity believes that it forms an unprejudiced judgment, whereas the judgment it utters is nothing but the result of an historical event. One comes to a really sound judgment—and then not without difficulty—only by the survey of ever wider and wider historical epochs.

For example, the man who knows nothing but the scientific thought of the present time quite naturally thinks it the only valid kind of thought, and is incapable of thinking that there could be any other kind of knowledge. The man who, as well as being familiar with the scientific opinion of the present time—which has hardened somewhat since the middle of the fifteenth century—also knows a little of what was accepted in the early Middle Ages, right back to the fourth century, will form his judgments about the relations of man with the world somewhat as the Neo-Scholastics do. But at most he will be able to form opinions about man's relation to intellectuality; he will not be able to form any opinion about his relation to spirituality. For he does not know that if we go back earlier than, say, Aristotle, who died in 322 B.C., we have to see ourselves in a very different spiritual configuration from the one at present prevailing, in order to get any sort of understanding as to how the men of that time thought. To try to understand Plato or Heraclitus or Thales with a constitution of soul such as we have at the present day is an utter impossibility. We do not even understand Aristotle. And anyone who is at all familiar with the discussions that have taken place in modern times about the Aristotelian philosophy knows that amidst all the waging of wordy warfare which still goes on in connection with Aristotle countless misconceptions have arisen, simply because men have not reckoned with the fact that the moment we go back to Plato, for example, who was Aristotle's teacher, we need an entirely different spiritual constitution. For if one approaches Aristotle in a forward direction, from the direction of Plato, one judges his logic differently from the way one does if one merely looks back upon it with the spiritual make-up resulting from present-day culture.

Even when Aristotle was compiling his logic, which is certainly pretty abstract, very much intellectualised, he still had at least an external knowledge, even if not personal vision—there was certainly very little of that left in Aristotle—but he was still clearly aware that at one time it had been possible to see into the spiritual world, even if only in an instinctive way. And for him the rules of logic were the last utterance from above, from the spiritual world, if I may put it so. For Aristotle, accordingly, what he established as the laws or principles of logic were, so to say, shadows which had been cast down from the spiritual world—the world that was still a world of experience, a fact of consciousness, for Plato.

The enormous differences that obtain between different epochs of humanity is a thing that is usually overlooked. Let us take the years from the death of Aristotle, 322 B.C., to the Council of Nicea, A.D. 325; there you have a period which it is very difficult to get to know, because the Church took care to destroy all documents that might have given a more or less accurate picture of the state of soul of those three pre-Christian and three post-Christian centuries.

You have only to recall how often reference is made to-day to the Gnosis. But how do people know about the Gnosis? They know it through the writings of its opponents. Except for a very few texts, and those very far from representative ones, the whole of the Gnostic literature has been wiped out, and all we have are quotations from it in the works of its opponents, in works which are intended to refute it. We know about as much of the Gnosis as we should know of Anthroposophy if we were to make its acquaintance through the writings of Pius X. Nevertheless, out of this superficial knowledge people do hold forth about the Gnosis.

But the Gnosis was an essential element in the spiritual life of the centuries that I have just mentioned, To-day, of course, we cannot go back to it. But at that particular period it was an extremely important element in European development.

How can one really describe it? You see, one could not have spoken of it five hundred years earlier in the way it was spoken of in the fourth century A.D. For at that time there was still an instinctive clairvoyance, an ancient clairvoyance, there was knowledge of a super-sensible world, and one had to speak in a descriptive way out of this knowledge. The real spiritual world was always present in consciousness and was always behind such portrayals of it. Then that condition ceased.

It is a marked feature of Aristotle, for example, that this super-sensible world was for him only a tradition. He may have known something of it, but, as I have already said, in the main it was tradition for him. But the concepts which he received from the spiritual world still carried the impress of that world, an impress which was lost only in the third and fourth centuries A.D.

In Augustine we find no trace of the Gnosis; by his time it had quite disappeared. Thus we may say that the Gnosis is in its essence the abstract residuum of an earlier spiritual knowledge; it consists of naked concepts. What lived in it was a body of abstractions. We can see this already in Philo. And one can see abstractions in the ideas of the real Gnostics, too, but their teachings were abstractions of a spiritual world that had once been seen. By the fourth century A.D. things had come to the point when men no longer knew what to make of the ideas that formed the content of the Gnosis. Hence arose the dispute between Arius and Athanasius, which cannot really be reduced to a formula. The argument as to whether the Son is of the same nature and being as the Father, or of a different nature and being, is carried on in a realm in which the real content of the old ideas has been lost. The argument takes its course no longer with ideas, but merely with words.

All this formed the transition to the pure intellectualism which was to develop more and more, reaching western humanity just in the middle of the fifteenth century. By the time this intellectualism emerged, logic was something quite different from what it had been for Aristotle. For him, logic was, so to say, the residue of spiritual knowledge. He had made a compilation of what in earlier times had been experienced out of the spiritual world. By the middle of the fifteenth century the last scrap of consciousness of this spiritual world had vanished, and only the intellectual element remained; but now this intellectual element appears not as the residue of a spiritual world, but as an abstraction from the sense-world. What for Aristotle was a gift from the world above, was now taken to be an abstraction from the world below. And it was in essentials with

[IMAGE REMOVED FROM PREVIEW]

If you take what I said yesterday about the ego-sense, the thought-sense, the word-sense and so on, you will come to the conclusion that in what we now experience through these senses in our ordinary human consciousness we are actually only dealing with pictures; otherwise there could not be those perpetual discussions which result inevitably from the characteristics of the present time. Indeed, a real understanding of the essential soul-life has for the time being been lost. An example of this is the way in which Brentano's attempt to write a psychology, a theory of the soul, failed ... something which he tried to do in all sincerity. Other people of course write psychologies, because they are less honest, less candid ... but he wanted in perfect candour to write a psychology that would be worth while, and he achieved nothing of any intrinsic value, because this could only have come from spiritual science, which he repudiated. Hence his psychology remained truncated, since he achieved so little of what he was really striving for. This failure of Brentano's psychology is an historic fact of profound significance. For the jugglery with all sorts of concepts and ideas that our psychological science pursues to-day was of course for Brentano something quite empty.

But now what we have here (see diagram) as the soul-life which is the outcome of the six upper senses, from the ego-sense to the sense of sight, all this was at one time filled with spiritual life. If we turn our gaze back to ancient times in Europe, back as far as Plato, all that afterwards became more and more devoid of spirituality, more and more intellectualised, was then filled with spirituality. We find there all that had been given to humanity in its evolution in a still more ancient time, in the time when the Orient had taken the lead as regards human civilisation; then men possessed a civilisation which was devoted to this soul-life, this true soul-life. So that we can say:

All these senses furnish experiences which nourish the spiritual life, when spiritual life is present in the soul. And what humanity developed in this respect was developed within the ancient eastern culture. And you understand that culture best when you understand it in the light of what I have just told you.

But all this has, so to say, receded into the background of evolution. The life of the soul then lost its spirituality, it became intellectualised, and that, as I said, began in the fourth century B.C. Aristotle's compilation of abstract logic was the first milestone on the path of this despiritualisation of human soul-life, and the development of the Gnosis brought about its complete descent.

Now we still have the other man:

And now a civilisation began that was based essentially upon the senses just enumerated. Even if you do not at first admit it, nevertheless it is so. For take the scientific spirit that emerged, the scientific spirit that tries to apply mathematics to everything. Mathematics, as I explained to you yesterday, comes from the senses of movement and of balance. Thus even the most spiritual things discovered by modern science come from the lower man. But modern scientists work above all with the sense of touch. You can make interesting studies to-day if you go into the sphere of physiology.

Of course, people talk about seeing, or about the eye, or about the sense of sight; but one who sees through these things knows that all the concepts that are used are somehow conjured from the sense of touch to the sense of sight. People work with things that are borrowed, smuggled in, from the sense of touch. People do not notice it, but in describing the sense of sight they make use of categories, of ideas, with which one grasps the sense of touch. What to-day is called sight in scientific circles is really only a somewhat complicated touching; and categories, concepts such as tasting or smelling, are sometimes brought in to help. We can see everywhere at work the way of grasping external phenomena which lies behind modern ideas. For modern anatomy and physiology have already discovered—or at any rate have a well-founded hypothesis—that modern thinking really has its roots in the sense of smell, in that thinking is bound up with the brain—thus not at all with the higher senses, but with a metamorphosis of the sense of smell. This characteristic attitude of ours in our grasp of the outer world is quite different from the relationship that Plato had. It is not a product of the higher senses, it is a product of the sense of smell, if I may put it so. I mean that to-day our perfection as man does not come from our having developed the higher senses, but from our having created for ourselves a modified, metamorphosed dog's muzzle.

This peculiar way of relating ourselves to the outer world is quite different from the way which befits a spiritual epoch. Now if we have to designate as oriental culture what was first revealed through the higher senses in ancient times, then what I have just depicted, in the midst of which we are now living, must be called the essence of western culture. This western culture is in essentials derived from the lower man.

I must again and again emphasise that there is no question of appraisal in what I am now saying; it is merely a statement of the course of history. I am certainly not trying to point out that the upper man is estimable and the lower man less estimable. The one is an absorption into the world, the other is not. And it does not help to introduce sympathy and antipathy, for then one does not reach objective knowledge. Anyone who wishes to understand what is contained in the Veda culture, the Yoga culture, must start from an understanding of these things, and must take this direction (see diagram, upper man). And whoever wishes to understand what is really to be found in its first beginnings, what has to be more and more developed for certain kinds of human relationships, what indeed in the nineteenth century has already reached a certain climax, has to know that it is particularly the lower man that is trying to emerge there, and that this emergence of the lower man is especially characteristic of the Anglo-American nature, of western culture.

A spirit specially representative of the rise of this culture is Lord Bacon of Verulam. In his Novum Organum, for instance, he makes statements—statements very easily misunderstood—that at bottom can have meaning only for superficial people. And yet what he says is extraordinarily characteristic. Bacon is in a certain respect both ill-informed and foolish, for as soon as he begins to speak of ancient cultures he talks nonsense; he knows nothing about them. That he is superficial can be demonstrated from his own writings. For instance, where he speaks about warmth—he is an empiricist—he gathers together everything that can be said about warmth, but one sees that he gets it all from notes of experiments. What he has to say about warmth, he did not find out for himself, but it has been pieced together by a clerk, a copyist, for it is a frightfully careless piece of work. Nevertheless Bacon is a milestone in modern evolution. One may dismiss his personality as of no interest, but yet through all his ineptitude and through all the rubbish that he again and again gives out, something continually gets through that is characteristic of the emergence of a culture that corresponds with what I have described here (see diagram, lower man). And humanity will not be able to emerge from the poverty of soul in which it is now living if it does not grasp that—for reasons which previous lectures will have made sufficiently clear—it was possible to live with the culture of the upper man, but it will not be possible to live with the culture of the lower man. For after all, man brings his soul with him into each new incarnation, a soul which has unconscious memories of earlier lives on earth. Man is ever and again urged towards what he has outlived. To-day he often does not know what it is that he is being driven towards. This urge consists in a vague longing; it is sometimes quite indefinable, but it is there. And it is there above all because one comes gradually to regard what belongs to this sphere (see diagram, lower man) as something objective, since it can be grasped in terms of laws. All that exists of a more traditional nature, and belongs to this sphere (see diagram, upper man) has, as regards its real nature, faded away into belief. And although people are at a loss how to attribute real existence to this moral content of the soul, and turn to faith as the only support for knowing anything about it, nevertheless they try to cling to it.

But, my dear friends, it is not possible for humanity nowadays to go on living with this cleavage in the soul. One can still argue that the evangelical antithesis, the opposition between faith and knowledge which has been elaborated particularly in the evangelical denominations, can be maintained as a theory; but it cannot be applied to life, one cannot live by it. Life itself gives the lie to such an antithesis. The way must be found to assimilate morality with that to which we ascribe real being, otherwise we shall always come to the point of saying: Natural necessity provides us with ideas about the beginning and the end of the earth; but when the end decreed by the scientists has arrived, what is to become of everything to which we ascribe human worth, of all that man attains inwardly, morally ... as to what is to become of that, how it is to be rescued from the perishing earth, all this has to be left to faith!

And it is interesting to note that it is just from this standpoint that Anthroposophy is attacked. Perhaps at this point I may be allowed to mention this attack, because it is typical; it does not emanate from one person, but from a number of people. They find that Anthroposophy claims to have a content of knowledge, and thus can be treated like scientific knowledge. Simpletons say of course that its content cannot be compared with scientific knowledge, that it is something else—well, that is self-evident, there is no need to mention it; but it can be treated in the same way as natural scientific knowledge. Many people also say that one cannot prove it. Those people have never made themselves acquainted with the nature of logical proof. But the main point is that people say that the things of which Anthroposophy treats ought not to be the objects of knowledge, for this would deprive them of their essential character. They must be objects of faith. For it is only in the fact that we know nothing of God, of eternal life, but only believe in these things, that their true value lies. And indeed such knowledge is assailed on the ground that it will undermine the religious character of these truths; for their sacredness is said to lie in the very fact that in them we believe something about which we know nothing. The very expression of our trust lies in our ignorance. I should very much like to know how men would get on with such a concept of trust in everyday life, if they had to have the same trust in those about whom they knew nothing as in those of whom they knew something ... at that rate one should no longer trust the divine spiritual powers when one gets to know them! Thus the essence of religion is supposed to consist in the fact that one does not know it, for the holiness of religious truths suffers injury when one converts those truths into knowledge.

That is what it comes to. If one pays any attention to the worthless scribbling that goes on, then every week one sees in print things that are reduced to nonsense if one analyses them into their original elementary constituents. To-day one must not ignore these things. I must again and again stress this, and I do not hesitate to repeat myself. For instance, when a respectable newspaper in Wurttemburg publishes an essay on Anthroposophy by a university lecturer who writes, “This Anthroposophy maintains that there is a spiritual world in which the spiritual beings move about like tables and chairs in physical space,” when a university don to-day is able to write such a sentence, we must leave no stone unturned to discredit him; he is impossible: nonsense in responsible quarters must not be allowed to pass. It is only when anyone is drunk that he sees tables and chairs move, and then only subjectively. And since Professor T. would neither admit that he was drunk when he wrote his authoritative article, nor that he was a spiritualist—for tables and chairs do move for spiritualists, even if not of themselves—then one is justified in saying that here we have an example of the most thoughtless nonsense. And by having written such nonsense, the Professor undermines confidence in all his knowledge.

To-day we must make it our bounden duty to treat such things with the utmost severity. And we shall become more and more entangled in the forces of decadence if we do not maintain this severity. We meet with utterly incredible things to-day, and the most incredible things get by, since we perpetually find excuse after excuse for the trickeries that are committed in so-called authoritative circles. To-day it is absolutely necessary to lay stress upon the importance of reaching clear ideas, full of content, in every sphere. And if one does this, then the doctrine of the separation between knowledge and faith cannot be maintained, for then it would be reduced to what I have just now pointed out.

But this distinction between knowledge and belief is something that has been brought about only in the course of history. It has come about partly for reasons which I have already mentioned, partly on account of something else. Above all, the following must be taken into consideration. To begin with, there is what came about in western Christianity in the first Christian centuries through the fusing of the Gnosis with the monotheistic Gospel teaching, and then there is the fusing of Christianity with the Aristotelianism that arose in the time of the Schoolmen—certainly in a highly intelligent way, but nevertheless merely as historical recollection. And this doctrine, the doctrine of the uniform origin of both body and soul through birth or conception, is a thoroughly Aristotelian doctrine. With the casting off of the old spirituality, with the emergence of pure intellectuality, Aristotle had already been divested of the notion of pre-existence, the notion of the life of the human soul before birth, before conception. This denial of the doctrine of pre-existence is not Christian; it is Aristotelian. It first became a dogmatic fetter through the introduction of Aristotelianism into Christian theology.

But at this point an important question arises—a question which can be answered to some extent from the substance of the lectures I have given here in recent weeks. If you remember much of what I have lately been saying, you will have come to the conclusion that the materialism of the nineteenth century is in a certain sense not wholly unjustified (I have repeatedly stressed this). Why! Because what confronts us in the human being, in so far as he is a physical-material being, is an image, a reproduction, of his spiritual evolution since his last death. What develops here between birth and death is not in fact the pure soul-spiritual; it is the soul-physical, a copy. Out of man's experiences between birth and death there is no possibility of acquiring a scientific conception of life after death. There is nothing which offers a possible proof of immortality, if one looks merely at the life between birth and death.

But traditional Christianity does look only at this life between birth and death, for it regards the soul as well as the body as having been created at the time of birth or conception. This viewpoint makes it impossible to acquire knowledge about life after death. Unless one accepts the existence of life before birth, knowledge of which can, as you know, be acquired, one can never obtain knowledge of life after death. Hence the cleavage between knowledge and belief as regards the question of immortality arises from the dogma which denies the life before birth. It was because men wanted to drop the knowledge of pre-natal life that it became necessary to postulate a special certitude of faith. For if, whilst denying pre-natal life, one still wishes to speak of a life after death, then one cannot speak of it as scientific knowledge.

You see how systematically ordered the dogmatic structure is. Its purpose is to spread darkness among mankind about spiritual science. How can that be done? On the one hand by attacking the doctrine of life before birth ... then there can be no knowledge about life after death, then men have to believe it on the basis of dogma. The fight for belief in dogma is waged by fighting against knowledge of life before birth.

The way dogma has developed since the fourth century A.D., and the way modern scientific notions have developed without interruption out of dogma—it is all extraordinarily systematic! For all these scientific ideas can be traced back to their origin in dogma, only they are now applied to the observation of external nature, and it can be shown how thereby the way has been paved for man's dependence upon mere belief. Because man will have some relationship to immortality, he is deprived of his knowledge—for he has been deprived of it—and then he is open to dogmatic belief. Then dogmatic belief can seek out its kingdom.

This is at the same time a social question, a question relevant to the evolution of humanity, a question that has to be clearly faced to-day. And it is the crucial test, not only of the value of modern culture, but also of the value of the modern scientific spirit, and of humanity's prospects of recovering the strength to rise, to climb up again.

Also known as: The Ego as Experience of Consciousness, lecture 4 of 5, or Pythagoras, Galileo and Goethe. Lecture 10 of 11 from the lecture series: Human Evolution, Cosmic Soul, Cosmic Spirit.

The views which have to be developed in anthroposophical Spiritual Science in order to comprehend man and the world are more easily understood if we study the changes that have taken place in the mental outlook of man through the centuries. If we tell people to-day that in order really to know something about the nature of man, quite a different outlook is necessary from that to which they are accustomed, their first reaction will be one of astonishment and, for the moment, the shock will make them put aside all such knowledge. They feel that one thing at least remains constant, namely, man's spiritual or mental attitude to the things of the world. This is very evident in the outlook of many teachers of history at the present time. They declare that, so far as his mental attitude is concerned, man has not fundamentally changed throughout history and that if this were otherwise there could really be no history at all. They argue that in order to write history it is essential to take the present mental attitude as the starting-point; if one were obliged to look back to an age when human beings were quite differently constituted in their life of soul, it would be impossible to understand them. One would not understand how they spoke or what they did. Historical thought, therefore, could not comprise any such period. From this the modern historian infers that human beings must always have possessed fundamentally the same frame of mind, the same mental outlook as they possess to-day.—Otherwise there could be no history.

This is obviously a very convenient point of view. For if in the course of historic evolution man's life of soul has changed, we must make our ideas plastic and form quite a different conception of former epochs of history from that to which we are accustomed to-day.

There is a very significant example of a man who found it inwardly and spiritually impossible to share in the mental attitude of his contemporaries and who was forced to make such a change in his whole outlook. This significant example—and I mention his name to-day merely by way of example—is Goethe.

As a young man Goethe necessarily grew up in the outlook of his contemporaries and in the way in which they regarded the world and the affairs of human beings. But he really did not feel at home in this world of thought. There was something turbulent about the young Goethe, but it was a turbulence of a special kind. We need only look at the poems he composed in his youth and we shall find that there was always a kind of inner opposition to what his contemporaries were thinking about the world and about life.

But at the same time there is something else in Goethe—a kind of appeal to what lives in Nature, saying something more enduring and conveying much more than the opinions of those around him could convey. Goethe appeals to the revelations of Nature rather than to the revelations of the human mind. And this was the real temper of his soul even when he was still a child, when he was studying at Leipzig, Strassburg and Frankfurt, and for the first period of his life at Weimar.

Think of him as a child with all the religious convictions of his contemporaries around him. He himself relates—and I have often drawn attention to this beautiful episode in Goethe's early life—how as a boy of seven he built an altar by taking a music-stand and laying upon it specimens of minerals from his father's collection; how he placed a taper on the top, lighting it by using a burning-glass to catch the rays of the sun, in order, as he says later—for at seven years he would not, of course, have spoken in this way—to bring an offering to the great God of Nature.

We see him growing beyond what those around him have to say, coming into a closer union with Nature, in whose arms he first of all seeks refuge. Read the works written by Goethe in his youth and you will find that they reveal just this attitude of mind. Then a great longing to go to Italy seizes him and his whole outlook changes in a most remarkable way.

We shall never understand Goethe unless we bear in mind the overwhelming change that came upon him in Italy. In letters to friends at Weimar he speaks of the works of art which conjure up before his soul the whole way in which the Greeks worked. He says: “I suspect that the Greeks proceeded according to those laws by which Nature herself proceeds, and of which I am on the track.”—At last Goethe is satisfied with an environment, an artistic environment enfilled with ideas much closer to Nature than those around him in his youth. And we see how in the course of his Italian journey the idea of metamorphosis arises from this mood of soul, how in Italy Goethe begins to see the transformation of leaf into petal in such a way that the thought of metamorphosis in the whole of Nature flashes up within him.

It is only now that Goethe finds a world in which his soul really feels at home. And, if we study all that he produced after that time, both as a poet and a scientist, it is borne in upon us that he was now living in a world of thought not easily intelligible to his contemporaries, nor indeed to the man of to-day.

Those who embark upon a study of Goethe equipped with the modern scholarship acquired in every kind of educational institution from the Elementary School to the University, and with habitual thought and outlook, will never understand him. For an inner change of mental outlook is essential if we are to realise what Goethe really had in his mind when, in Italy, he re-wrote Iphigenia in Greek metre, after having first composed it in the mood of the Germanic North. Nor is it possible to understand Goethe's whole attitude to Faust until we realise the fundamental nature of the change that had taken place.

After he had been to Italy, Goethe really hated the first version of Faust which he had written earlier. After that journey he would never have been able to write the passage where Faust turns away from the

... heavenly forces rising and descending,
Their golden urns reciprocally lending,

where he turns his back upon the macrocosm, crying: “Thou, Spirit of the Earth art nearer to me.” After the year 1790 Goethe would never have written such words. After 1790, when he set to work again upon his drama, the Spirit of the Earth is no longer ‘nearer’ to him; he then describes the macrocosm, in the Prologue in Heaven, turning in the very direction from which, in his younger days he had turned away. When he speaks in suitable language of heavenly forces ascending and descending with their golden urns, he does not inwardly say: “Thou Spirit of the Earth art nearer,” but he says: Not until I rise above the earthly to the heavenly, not until I cease to cleave to the Spirit of the Earth can I understand Man.—And many other passages can be read in the same sense. Take, for instance, that wonderful treatise written in the year 1790, on the Metamorphosis of the Plants (Versuch, die Metamorphose der Pflanzen zu erkennen). We shall have to admit that before his journey to Italy Goethe could never have had at his command a language which seems to converse with the very growth and unfolding life of the plants. And this is an eloquent indication of the place of Goethe's soul in the whole sweep of evolution. Goethe felt a stranger to the thought of his time the moment he was obliged inwardly to ‘digest’ the result of contemporary scientific education. He was always striving for a different kind of thinking, a different way of approaching the world, and he found it when he felt that he had brought to life within him the attitude of the Greeks to Nature, to the World, to Man.

The modern physicist rejects Goethe because he lives in the very world which was so alien to Goethe in his youth. But, when all is said and done, it is more honest to reject than to express hollow agreement. Goethe could never fully find his way into the view of the world which had grown up since the fifteenth century. In his youth he was opposed to it, and after his Italian journey he let it pass, because he had gained something else from his intimacy with Greek culture.

What, then, is it that has permeated man's conception of the world and his view of life since the fifteenth century? It is, in reality, the thought of Galileo. This kind of thought tries to make the world and the things of the world comprehensible through measure, number and weight. And it simply was not in Goethe to build up a conception of the world based upon the principles of measure, number and weight.

That, however, is only one side of the picture. There is a certain correlative to what arises in man when he views the world according to measure, number and weight. It is the abstract concept—mere intellectualism. The whole process is quite evident: The application of the principles of measure, number and weight in the study of external Nature since about the middle of the fifteenth century runs parallel with the development of intellectualism—the bent towards abstract thinking, the tendency of thought to work chiefly in the element of reason. It is really only since the fifteenth century that our thinking has been so influenced by our partiality for mathematics, for geometry, for mechanics.

Goethe did not feel at home either with the principles of measure, number and weight as applied to the world, or with purely intellectualistic thought.

The world towards which he turned knew little, fundamentally speaking, of measure, number and weight. Students of Pythagorean thought will easily be misled into the belief that the world was viewed then just as we view it to-day. But the characteristic difference is that in Pythagorean thought, measure, number and weight are used as pictures—pictures which are applied to the cosmos and in close relation always with the being of man. They are not yet separated from man. And this very fact indicates that their application in Pythagorean thought was not at all the same as in the kind of thought that has developed since the middle of the fifteenth century. Anyone who really studies the writings of a man like John Scotus Erigena in the ninth century will find no trace of similarity with our method of constructing a world out of chemical and physical phenomena and theorising about the beginning and ending of the world on the basis of what we have learnt by measuring, counting and weighing. In the thought of John Scotus Erigena, the outer world is not so widely separate from man, nor man from the outer world. Man lives in closer union with the outer world and is less bent upon the search for objectivity than he is to-day. We can see quite clearly how all that unfolded in Greek culture since the age of Pythagoras manifested in later centuries and above all we can see it in a man like John Scotus Erigena. During this era the human soul lived in a world of absolutely different conceptions, and it was precisely for these conceptions that Goethe was driven to seek by a fundamental urge connected with the deeper foundations of his life of Soul.

We can have no clear idea of what this really means unless we consider another historical fact to which little attention is paid to-day. In my book Ratsel der Philosophie I have spoken of this historical fact in one setting and will approach it to-day from a different angle.

We men of modern times must learn to make a clear distinction between concept and word. Not to make this distinction between what lives in abstract reason and what lives in the word can only pervert our clarity of consciousness. Abstract reason is, after all, a universal principle, universal and human. The word lives in the several national tongues. It is not difficult to distinguish there between what lives in the idea or concept, and in the word.

We shall not succeed in understanding such historical records of Greek culture as still remain extant, if we imagine that the Greeks made the same distinction as we make between the concept and the word. The Greeks made no sharp distinction between concept or idea, and word. When they were speaking it seemed to them that the idea lived upon the wings of the words. They believed that the concept was carried into the word itself. And their thinking was not abstract and intellectualistic as our thinking is to-day. Something like the sound of the word—although it was inaudible—passed through their souls, sounding inaudibly within them. The word—not by any means the abstract concept—was imbued with life. Everything was different in an age when it would have been considered altogether unnatural to educate the minds of the young as we educate them to-day. It is characteristic of our civilisation—although we seldom give any thought to the matter—that a large majority of our boys and girls between the ages of ten and eighteen are engaged in absorbing Latin and Greek—dead languages. Can you imagine a young Greek being expected to learn the Egyptian or Chaldean languages in the same way? Such a thing is absolutely unthinkable! The Greek not only lived in his speech with his thinking, but to him speaking was thinking. Thinking was incarnate in speech itself. This may be said by some to have been a limitation, but it is a fact nevertheless. And a true understanding of the legacy that has come to us from Greece can only consist in a realisation of this intimate union between the concept or idea, and the word. The word lived in the soul of the Greek as an inward, inaudible sound.

When the human soul is constituted in this way, it is quite impossible to observe the world after the manner of Galileo, that is to say, in terms of measure, number and weight. Measure, number and weight simply are not there, they do not enter into the picture. As an external symptom only, it is significant that the physics, for example, taught to nearly every child to-day would have been regarded as miracle by the Greeks. Many of the experiments we explain to-day in terms of measure, number and weight would have been looked upon as pure magic in those days. Any history of physics tells us as much. The Greek did not enter into what we call ‘inorganic Nature’ in the way we do to-day. The very nature of his soul made this impossible because he did not pass on to abstract thoughts as we have done ever since the time of Galileo.

To live in the word as the Greeks lived in the word meant that instead of making calculations based on the results of experiments, they observed the changes and transformations taking place unceasingly in the life of Nature. Their attention was turned not to the world of minerals but chiefly to the world of the plants. Just as there is a certain affinity between abstract thought and the comprehension of the mineral world, so there is an affinity between the Greek attitude to the word and the comprehension of growth, of life, of constant change in living beings. When we conceive of a beginning and an ending of a mineral Earth to-day and build up our hypotheses, these hypotheses are an image of what we have measured, counted, weighed. We evolve a Kant-Laplace theory, or we conceive of the entropy of the Earth. All these things are abstractions, derived from what we have measured, counted and weighed.

And now, by way of contrast, look at the Greek cosmogonies. One feels that the ideas here are nourished and fed by the very way in which the vegetation shoots forth in spring, by the way it dies in autumn—growing up and then vanishing. Just as we construct a world-system out of our concepts and observations of the material world, so did the Greeks construct a world-system from observation of all that is revealed in vegetation. In short, it was from the world of the living that their myths and their cosmogonies originated.

The arrogant scientist of modern times will say: ‘Yes, but that was all childish. We are fortunate in having got beyond it. We have made such splendid progress.’ And he will look upon all that can be obtained by measuring, counting and weighing as something absolute. But those who are less prejudiced will say: Our way of viewing the world has developed out of the Greek way of looking at the world. The Greeks formed a picture of the world by contemplating the realm of the living. We have intellectualism—which is also a factor in the education of the human race—but out of our way of viewing the world, based as it is on the principles of measure, number and weight, another must unfold.

When Schiller had conquered his former dislike of Goethe and had become closely acquainted with him, he wrote a characteristic and significant letter in which he said: Had you been born as a Greek, or even only as an Italian, the world for which you are really seeking would have been about you from early youth.—I am not quoting literally but only according to the sense. Schiller perceived how strongly Goethe's soul longed for Greece. Goethe himself is an example of the change that can be wrought in a mind by entering into the spirit of Greece with understanding. Goethe's attitude to the thought of Greece was quite different from his attitude to the period since the fifteenth century, and this is the point in which we are more interested to-day. In our age, men live in the intellect and, their knowledge of the world is derived, for the most part, from the intellect; the phenomena of the world are measured, numbered and weighed. But this age of ours was preceded by another, when the intellect was far less such that the word was alive within him; he heard the word inwardly as ‘soundless’ tone. Just as an idea or a concept arises within our minds to-day, so, in those times, the word lived as inward sound. And because the content of the soul was itself living, men were able to understand the living world outside.

We can, however, go still further back than this. Spiritual Science must come to our aid here, for ordinary history can tell us nothing. Any history written with psychological insight will bring home to our minds the radical difference between the mental attitude of the Greeks and our own, the nature of the human soul before, say, the eighth century B.C. outer history can tell us nothing. Such documents as exist are very scanty and are not really understood. Among these documents we have Iliad and the Odyssey but they, as a rule, are not considered from this point of view. In still earlier times the life of soul was of a nature of which certain men, here and there, have had some inkling. Herder was one who expressed his views on the subject very forcibly but he did not ever work them out scientifically. In short, the period when men lived in the word was preceded by another, when they lived in a world of pictures. In what sense can speech, for example, and the inner activity of soul revealed in speech, be said to live in a world of pictures? Man lives in pictures when the main factor is not so much the content of the sound, or the nature of the sound, but the rhythm, the shaping of the sound—in short the poetic element which we to-day regard as something quite independent of speech itself. The poet of modern times has to give language artistic form before true poetry can come into being. But there was an age in the remote past when it was perfectly natural to make speech poetic, when speech and the evolving of theory were not so widely separated as they were later on, and when a short syllable following a long, two short syllables following a long, or series of short syllables repeated one after the other, really meant something. World-mysteries were revealed in this poetic form of speech, mysteries which cannot be revealed in the same fulness when the content of the sound is the most important factor.

Even to-day there are still a few who feel that speech has proceeded from this origin and it is worthy of note that in spite of all the confusing elements born of modern scholarship such men have divined the existence of something which I am trying to explain to you in the light of Spiritual Science. Benedetto Croce was one who spoke in a most charming way of this poetic, artistic element of speech in pre-historic or practically pre-historic times, before speech assumed the character of prose.

Three epochs, therefore, stand out before us.—The epoch beginning with Galileo, in the fifteenth century is an age of inner intellectual activity and the world outside is viewed in terms of measure, number and weight. The second and earlier epoch is that for which Goethe longed and to which his whole inner life was directed, after his Italian journey. This was the age when word and concept were still one, when instead of intellectuality man unfolded an inwardly quickened life of soul, and in the outer world observed, all that lives in constant metamorphosis and change. And we also look further back to a third epoch when the soul of man lived in an element by which the sounds of speech themselves were formed and moulded. But a faculty of soul functioning with quickened instinct in a realm lying behind the sounds of speech perceives something else in the outer world. As I have already said, history can tell us little of these things and the historian can only surmise. But anthroposophical Spiritual Science can understand thoroughly what is meant, namely, the Imaginative element of speech, the instinctively Imaginative element which precedes the word. And when he possesses this faculty of instinctive Imagination man can perceive in outer Nature something higher than he can perceive through the medium of word or idea.

We know that even to-day, when it has become thoroughly decadent, oriental civilisation points to former conditions of life in its heyday. We realise this when, for example, we study the Vedas or the Vedanta philosophy. Moreover we know that this age, too, was preceded by others still more ancient. The soul of the oriental is still pervaded by something like an ethereal element, an element that is quite foreign to the Western mind and which, as soon as we attempt to express it in a word, is no longer quite the same. Something has remained which our word ‘compassion’ (Mitleid) can only very poorly express, however deeply Schopenhauer may have felt about it. This compassion, this love for and in all beings—in the form in which it still exists in the East—points to a past age when it was an experience of infinitely greater intensity, when it signified a pouring of the soul's life into the life of feeling of other sentient beings. There is every justification for saying that the oriental word for ‘compassion’ signifies a fundamental element in the life of soul as it was in the remote past, an element which expresses itself in an inward sharing in the experiences of another, having a life of its own, manifesting not only in a process of metamorphosis as in the plant, not only in a process of coming-into-being and passing away, but as an actual experience in the soul.

This inward sharing in the experiences of another is only possible when man rises beyond the idea, beyond the sound as such, beyond the meaning of the word, to the world where speech itself is shaped and moulded by Imagination. Man can have a living experience of the plant-world around him when the word is as full of life as it was among the Greeks. He shares in the life of feeling of other beings when he experiences not only the world of the living but the sentient life of other beings and when he is inwardly sensitive not only to speech but to the artistic element at work in the shaping of speech.

That is why it is so wonderful to find reference in certain mythological poems to this primeval phenomenon in the life of the soul. It is related in connection with Siegfried, for example, that there was a moment when he understood the voice of the birds—who do not utter words but only bring forth a consequence of sound. That which in the song of birds ripples along the surface like the bubbling of a spring of inner life, is also present in everything that has life. But it is precisely this element which imprisons the living in an interior chamber of the soul and in which we cannot share when we are merely listening to a word that is uttered. For when we listen to words, we are hearing merely what the head of another being is experiencing. But when we inwardly grasp what it is that flows on from syllable to syllable, from word to word, from sentence to sentence in the imaginative shaping of speech, we grasp that which actually lives in the heart and mind of another. As we listen to the words uttered by another human being, we can form an opinion about his capabilities and faculties; but if our ears are sensitive to the sound of his words, to the rhythm of his words, to the moulding of his words, then we are hearing an expression of his whole being. And in the same way, when we rise to a sphere where we understand the process wherein sound itself is moulded and shaped—although it is a process empty alike of concept and of word, unheard and simply experienced inwardly—we experience that from which feeling itself arises. When we thus begin to realise the nature of an entirely different life of soul in an age when audible speech was accompanied by living experience of rhythm, measure and melody, we are led to an epoch more ancient than that of Greece. It was an epoch when the mind of man was not only capable of grasping the process of metamorphosis in the world of the living, but of experiencing the sentient life connected with the animal creation and of beholding in direct vision the world of sentient being.

If we study the civilised people in the age which stretches back from the eighth century B.C. to about the beginning of the third millennium B.C., we find a life of soul filled with Imaginative instinct, prone by its very nature to experience the sentient life of all beings.

Modern scholarship, with its limited outlook, tells us that the ancients were wont to personify the phenomena of Nature. In other words, a highly intellectual element is attributed to the human soul in olden times and, the comparison often drawn is that a child who knocks himself against the corner of a table will strike the table because he personifies it, thinks of it as being alive.

Those who imagine that a child personifies the table as a living being which he then strikes, have never really gazed into the soul of a child. For a child sees the table just exactly as we see it, but he does not yet distinguish between the table and a living thing. Nor did the ancients personify the phenomena of Nature in this sense; they lived in the element by which speech is shaped and moulded and were thus able to experience the sentient life of other beings.

This, then, has been the way in which the souls of men have developed during the period beginning about the third millennium B.C. and lasting until our own time: from super-speech, through speech, to the age of intellectuality; from the period of experience of the life of feeling in other beings, through the age of sharing in the processes of growth and ‘becoming’ in the outer world, to the time when attention is concentrated on the principles of measure, number and weight. Only when we picture this process quite clearly shall we be able to realise that in order to penetrate into the nature of things in an age when we try to probe everything with the conscious mind, we must deliberately adjust ourselves to an entirely new way of viewing the world around us. Those who imagine that the constitution of the human soul has never fundamentally changed but has remained constant through the ages, regard it as something absolute, and think that man would lose himself irretrievably if the essential nature of his soul were in any way to undergo change. But those who perceive that changes in the constitution of the soul belong to the natural course of evolution will the more easily realise that it is necessary for us to transform our attitude of soul if we are to penetrate into the nature of things, into the being of man and into the nature of the relation of man to the world in a way fitted to the age in which we are living.

As I am now coming to the concluding words of this course of lectures on education, I should like first of all to take the opportunity of expressing the deep satisfaction I feel that our friends in Holland, who have set themselves the task of fostering the anthroposophical conception of the world, had the will to arrange this course. Such an enterprise always involves an immense amount of hard work for the organisers. And we ourselves, just because we have very many things to arrange in Dornach, know best of all what goes on behind the scenes on such occasions, all the work that has to be done and how much effort and energy are called for. It is therefore obvious that, before leaving Holland, I should express my very warmest thanks to those who have worked together in order to bring about this whole conference. An educational course has taken place and in my closing words I may perhaps be allowed to say something about the part played by the art of education within the whole sphere of the anthroposophical movement.

An educational art has grown up within the anthroposophical movement, not, so to speak, as something which has found its way into the movement through some abstract intention, but it has arisen with a certain necessity out of the movement itself. Up to now few activities have grown out of the anthroposophical movement so naturally and inevitably as this art of education. In the same way, simply as a matter of course, eurythmy has grown out of the anthroposophical movement through Frau Dr. Steiner, medicine through Frau Dr. Wegman; and educational art, as with the other two, has, I may venture to say, arisen likewise in accordance with destiny, with karma. For the anthroposophical movement as such is, without any doubt, the expression of something which corresponds to human striving through the very fact that humanity has arisen on the earth.

We need only look back into those ancient times in the evolution of humanity when Mystery Centres were to be found here and there, in which religion, art and science were cultivated out of experiences of the spirit, and we become aware how in those old, sacred centres human beings have had, as it were, intercourse with beings of the super-sensible world in order to carry spiritual life into external, physical life. We can pursue our way further into the historical development of humanity and we shall discover ever and again the urge to add what is super-sensible to what man perceives with his senses. Such are the perspectives which open up when we penetrate into the historical evolution of humanity and see that what lives in anthroposophy today is ceaseless human striving. As anthroposophy however it lives out of the longings, out of the endeavours of human souls living at the present time. And the following may in truth be said: At the turning point of the 19th to the 20th century it has become possible, if one only has the will, to receive revelations from the spiritual world which will once again deepen the whole world-conception of mankind.

These revelations from the spiritual world, which today must take on a different manifestation from the old Mystery Truths, must accord with modern scientific knowledge. They form the content of anthroposophy. And whoever makes them his own knows also that out of the conditions of our present age many, many more people would come to anthroposophy were it not for the tremendous amount of prejudice, of pre-conceived feelings and ideas, which put obstacles in their path. But these are things which must be overcome. Out of the small circle of anthroposophists must grow an ever larger one. And if we call to mind everything which is living and working in this circle we may perhaps—without in any way wishing to declare that anthroposophy is itself a religious movement—we may perhaps allow a deeply moving picture to rise up before us.

Call to mind the Mystery of Golgotha. Only a hundred years after the Mystery of Golgotha, the most brilliant Roman writer, Tacitus, writes about Christ as if he were someone almost unknown, who had met his death over in Asia. At that time therefore, in the height of Roman civilisation, of Roman spiritual and cultural life, where people were living in the traditions of the previous several thousand years, even there nothing was known of Christ. And it is possible to paint a word-picture of a significant fact: There above is the Roman civilisation—in the arenas, in brilliant performances, in everything that takes place in Roman social life, in the life of the state. Below, underground, are those regions known as the catacombs. There many people gather together, gather by the graves of those who, like themselves, were believers in the Mystery of Golgotha. These people must keep everything secret. What goes on under the earth only comes to the surface on those occasions when, in the arena, a Christian is smeared with pitch and burned as an entertainment for those who are civilised citizens. Thus we have two worlds: above, the life of Roman civilisation, based on old, resplendent traditions; below, what is developing in secret under the earth. Let us take the brilliant writer of this epoch. He was able to write what amounts to no more than a brief reference in his notes to the coming into being of Christianity, while his writing table in Rome may well have stood over one of the catacombs without his knowing anything whatsoever about what was taking place beneath him.

Let us take several hundred years later. What earlier had spread over the world in such a spectacular way has now disappeared; the Christian civilisation has risen to the surface of the earth and Christianity is beginning to expand in Europe where previously there had been the Roman culture. Keeping such a picture in view one sees how things actually proceed in the evolution of humanity. And often, when contemplating the present time, one is inclined to say: To be sure, anthroposophists today do not bury themselves under the earth; that is no longer customary, or they would have to do it; externally they find themselves in surroundings as beautiful as those we have here; but now ask yourselves whether those from outside, who regard ordinary, normal civilisation as their own, know more about what is taking place here than the Romans knew about what was taking place in the catacombs. One can no longer speak so precisely; the situation has passed over into a more intellectual sphere, but it remains the same. And when in thought one looks forward a few hundred years, one may at any rate indulge in the courageous hope that the picture will change. Of course, those who know as little about anthroposophy today as the Romans knew about Christianity find all this very fantastic; but no one can work actively in the world who is unable to look courageously at the path opening out before him. And anthroposophists would fain look with the same courage at the way which lies ahead. This is why such pictures rise up in the mind's eye.

From time to time we must certainly turn our attention to all the opinions about anthroposophy which are held today. Gradually it has come about that scarcely a week goes by without the appearance of some sort of antagonistic book dealing with anthroposophy. The opponents take anthroposophy very seriously. They refute it every week or so, not indeed so much from different standpoints, for they are not very inventive, but they nevertheless refute it. It is quite interesting to observe how anthroposophy is dealt with when approached in this way. One discovers that very learned people, or people who should have a sense of responsibility, write books on some subject or other and introduce what they have read about anthroposophy. Very often they have not read a single book whose author is an anthroposophist, but they gather their information solely from the works of opponents.

Let us take an example. There was once a Gnosis, of which scarcely anything exists except the Pistis-Sophia, a writing which does not contain very much and is moreover extremely difficult to understand. All those who write about the Gnosis today—for at the present time this realm is very much in the forefront—know little about it, but nevertheless regard themselves as its exponents. They believe that they are giving some explanation of the Gnosis when they say it originated out of Greek culture. I must often think of how it would be if everything related to anthroposophy went the same way; if, as many people often wish, all anthroposophical writings were to be burnt; then anthroposophy would be known as the Gnosis is known today. It is interesting that today many people say that anthroposophy is a warmed-up Gnosis. They do not know anthroposophy because they do not wish to know it, and they do not know the Gnosis because no external document dealing with it exists. Nevertheless this is how people talk. It is a negative example, but it can notwithstanding point in a definite direction. It can certainly only point to this: Courage and strength will be needed if anthroposophy is not to go the same way as the Gnosis, but is to develop so as to unfold its intrinsic reality. When one looks such things in the face, a feeling of deep satisfaction arises when one sees all the various undertakings which come about, of which this conference is an example; for such things taken together should ensure that anthroposophy will work powerfully into the future. In this educational course anthroposophy has, as it were, only peeped in through little windows. Much however has been indicated which may serve to show how anthroposophy goes hand in hand with reality, how it penetrates right into practical life. Just because everything real is permeated with spirit, one can only recognise and understand reality when one has an eye for the spirit. Of course it was not possible to speak here about anthroposophy as such. On the other hand it was perfectly possible to speak about a sphere of activity in which anthroposophy can work fruitfully: I mean the sphere of education.

In the case of eurythmy for instance it was destiny itself that spoke. Today, looking at things from outside, it might well be imagined that at a certain moment someone was struck with a sudden thought: We must have a eurythmy. This was not so, but at that time there was a family whose father had died.

There were a number of children and the mother was concerned about their welfare. She was anxious that something worth while should develop out of them. The anthroposophical movement was still small. The question was put to me: What might develop out of the children? It was in connection with this question that the first steps were taken to come to something in the nature of eurythmy. To begin with the attempt was confined to the very narrowest limits. So it was out of these circumstances that the first indications for eurythmy were given. Destiny had spoken. Its manifestation was made possible through the fact that there was an anthroposophy and that someone standing on anthroposophical ground was seeking her life's career. And soon after—it did not take so very long—the first pupils who had learned eurythmy themselves became teachers and were able to carry eurythmy out into the world. So, with the help of Frau Dr. Steiner, who took it under her wing, eurythmy has become what it is today. In such a case one may well feel convinced that eurythmy has not been sought: eurythmy has sought anthroposophy.

Now let us take medicine. Frau Dr. Wegman has been a member of the Anthroposophical Society ever since there was a Society. Her first attempts to heal out of an artistic perception gave her the predisposition to work medically within the Anthroposophical Movement. As a whole-hearted anthroposophist she devoted herself to medicine. So here too medicine has grown out of the being of anthroposophy and today exists firmly within it because its growth has come about through one particular personality.

And further. When the waves of the world war had subsided, people's thoughts turned in all possible directions: Now at last something really great must happen: now, because human beings have experienced so much suffering, they must find the courage to achieve something great; there must be a complete change of heart. Immense ideals were the order of the day. Authors of all kinds, who otherwise would have written on quite other subjects, wrote about “The Future of the State” or “The Future of the Social Order” and so on. Everywhere thoughts were turned towards what could now come about out of man himself. On anthroposophical soil many such things sprang up and faded away. Only in the realm of education there was very little to show up to this time. My little book, The Education of the Child from the Aspect of Spiritual Science, which appeared more or less at the beginning of the Anthroposophical Movement, was already there and it contained all kinds of indications which could be developed into a whole system of education. It was however not regarded as anything special, nothing more than a booklet that might help mothers to bring up their children. I was constantly asked: Should this child be dressed in blue, or that one in red? Should this child be given a yellow bed-cover or that child a red one? I was also asked what one or another child should eat, and so on. This was an admirable striving in an educational direction but it did not amount to very much.

Then in Stuttgart, out of all these confused ideals, there emerged Emil Molt's idea to found a school for the children of the workers at the Waldorf-Astoria cigarette factory. And Emil Molt, who is present today, had the notion to hand the direction of the school over to me. That was a foregone conclusion. Destiny could not have it otherwise. The school was founded with 150 children drawn from the Waldorf-Astoria factory. It was provided with teachers drawn from the Anthroposophical Movement. The law pertaining to schools in Württemberg made it possible to choose as teachers men and women who were regarded as suitable. The only condition made was that those who were to become teachers should be able to give some proof in a general way that they were well-fitted for their task. All this happened before the great “freeing of humanity” through the Weimar National Assembly From that time onwards we should no longer have been able to set about things so freely. As it was, we could make a beginning, and it will be possible at least for a few years to maintain the lower classes also.¹

Well, then anthroposophy took over the school, or one might equally well say, the school took over anthroposophy. And in a few years the school grew in such a way that children were entered coming from very different backgrounds and belonging to all classes of life. All kinds of people wanted their children to attend Waldorf School, anthroposophists and non-anthroposophists. Very strange opinions were held. Naturally enough parents are fondest of their own children and of course want to send them to an excellent school. To give one example, we have had the following experience. There are many opponents whose opposition is based on scientific grounds; and they know that anthroposophy is so much foolish, unscientific rubbish. Nevertheless they send their children to the Waldorf School. They even discover that the Waldorf School suits their children admirably. Recently two such people visited the Waldorf School and said—But this Waldorf School is really good, we notice this in our children; but what a pity that it is based on “Theosophy.” Now the Waldorf School would not be there at all if anthroposophy were not there. So, you see, the judgment of many people amounts to this: It is as if one would say: That is an excellent dancer; the only pity is that he must stand on two legs. Such is the logic of opponents. One cannot do otherwise than say that the Waldorf School is good, for nothing whatever in this school is planned in order to make it a school with a definite “world-conception.” In regard to religious instruction, the Catholic children are taught by a Catholic priest, the evangelical children by an evangelical clergyman; and only because in Germany there are a great many non-churchmen who belong to no religious community, are we obliged to arrange for a free religion lesson. Otherwise these children would have had no religious teaching at all. I have great difficulty in finding teachers for these free religion lessons, for they are over-full. There is no inducement whatever to persuade the children to come, for we only want to be a modern school. All we want is to have practical and fundamental principles for the instruction and education. We have no wish to introduce anthroposophy into the school, for we are no sect; what we are concerned with is universally human. We cannot however prevent children from leaving the evangelical and Catholic religion lessons and coming to the free religion lesson. It is not our fault, but they come. And so we have ever and again to see to it that this free religion lesson is continued.

The Waldorf School is growing, step by step. It now has about 800 children and between 40 and 50 teachers. Its growth is well in hand—not so its finances. The financial situation is very precarious. Less than six weeks ago there was no means of knowing whether the financial position would allow the Waldorf School to exist beyond 15th June. Here we have an example which shows clearly how difficult it is today for an undertaking to hold its own in the face of the terrible state of economic affairs in Central Europe, even though it has proved beyond any manner of doubt the spiritual justification for its existence. Again and again, every month, we experience the utmost anxiety as to how we are to make the existence of the Waldorf School economically possible. Destiny allows us to work, but in such a way that the Sword of Damocles—financial need—is always hanging over our heads. As a matter of principle we must continue to work, as if the Waldorf School were established for eternity. This certainly demands a very pronounced devotion on the part of the teaching staff, who work with inner intensity without any chance of knowing whether in three months time they will be unemployed.

Nevertheless anthroposophical education has grown out of the Anthroposophical Society. What has been least sought for is what prospers best. In other words, what the gods have given, not what men have made, is most blessed with good fortune. It is quite comprehensible that the art of education is something which perforce lies especially close to the hearts of anthroposophists. For what is really the most inwardly beautiful thing in the world? Surely it is the growing, developing human being. To see this human being from the spiritual worlds enter into the physical world through birth to observe how what lives in him, what he has carried down in definite form is gradually becoming more and more defined in his features and movements, to behold in the right way divine forces, divine manifestations working through the human form into the physical world—all this has something about it which in the deepest sense we may call religious. No wonder therefore that, wherever there is the striving towards the purest, truest, most intimate humanity, such a striving as exists as the very foundation of anything anthroposophical, one contemplates the riddle of the growing human being with sacred, religious fervour and brings towards it all the work of which one is capable.

That is something which, arising out of the deepest impulses of the soul, calls forth within the anthroposophical movement enthusiasm for the art of education. So one may truly say: The art of education stands within the anthroposophical movement as a creation which can be nurtured in no other way than with love. It is so nurtured. It is indeed nurtured with the most devoted love. And so many venture to say further that the Waldorf School is taken to the heart of all who know it, and what thrives there, thrives in a way that must be looked upon as an inner necessity. In this connection I should like to mention two facts.

Not so very long ago a conference of the Anthroposophical Society was held in Stuttgart. During this conference the most varied wishes were put forward coming from very different sides. Proposals were made as to what might be done in one or other sphere of work. And just as today other people in the world are very clever, so naturally anthroposophists are clever too; they frequently participate in the cleverness of the world. Thus it came about that a number of suggestions were interpolated into the conference. One in particular was very interesting. It was put forward by pupils who were in the top class of the Waldorf School and it was a real appeal to the Anthroposophical Society. The appeal was signed by all the pupils of the 12th Class and had more or less the following content: We are now being educated in the Waldorf School in a genuine, human way; we dread having to enter an ordinary university or college. Could not the Anthroposophical Society also create an anthroposophical university? For we should like to enter a university in which our education could be as natural and human as it is now in the Waldorf School.—The suggestion thrown into the meeting stirred the idealism of the members and as a result the decision was actually taken to found an anthroposophical university. A considerable sum of money was collected, but then, in the time of inflation, millions of marks melted away into pfennigs. Nevertheless there were people who believed that it might be possible to do something of the kind and to do it before the Anthroposophical Society had become strong enough to form and give out judgments. Well, we might certainly be able to train doctors, theologians and so on, but what would they be able to do after their training? They would receive no recognition. In spite of this, what was felt by these childlike hearts provides an interesting testimony to the inner necessity of such education. It was by no means unnatural that such a suggestion was put forward. But, to continue the story, when our pupils entered the top class for the first time we were obliged to take the following measures. We had been able to give the young people only what constituted a living culture, but now they had to find access to the dead culture essential to the Abitur examination.² We had therefore to plan the time-table for the top class in such a way that our pupils could take the Abitur. This cut right across our own curriculum and in our teachers' meetings we found it extraordinarily difficult to reconcile ourselves to putting the examination work as the focal point of the curriculum during the final year of this class. Nevertheless we did this. I had a far from easy time when I visited the class, for on the one hand the pupils were yawning because they had to learn what they must know later for the examination, and on the other hand their teachers often wanted to fit in other things which were not necessary for the examination but which the pupils wanted to know. They had always to be reminded: But you must not say that at the examination. This was a real difficulty. And then came the examination. The results were passable. However, in the college of teachers and in the teachers' meetings we were—pardon the expression—thoroughly fed up. We said: We have already established the Waldorf School; and now, when we should crown our work during the last school year, we are unable to carry out our intentions and do what the school requires of us. And so, there and then, in spite of everything, we resolved to carry through the curriculum strictly to the end of the final school year, to the end of the 12th class, and moreover to suggest to the parents and pupils that we should add yet another year, so that the examination could be taken then. The pupils accepted this with the greatest willingness for they saw it as a way out which would ensure the realisation of the intentions of the Waldorf School. We experienced no opposition whatever. There was only one request which was that Waldorf School teachers should undertake the coaching for the examination.

You see how difficult it is actually to establish within present day so-called reality something originating purely out of a knowledge of man. Only those who live in a world of fantasy could fail to see that one has perforce to deal with things as they are, and that this gives rise to immense difficulties. And so we have on the one hand the art of education within the anthroposophical movement, something which is loved quite as a matter of course. On the other hand we have to recognise that the anthroposophical movement as it exists in the social order of today is confronted with formidable difficulties when it endeavours to bring about, precisely in the beloved sphere of education, those things of which it perceives the deep inner necessity. We must look reality in the face in a living way. Do not think that it would occur to me for a single moment to ridicule those who out of inner conviction are inclined to say: Well, really, things are not so bad; too much is made of it all, for other schools get on quite all right. No, that is not the point! I know very well how much work and effort and even spirit are to be found in the schools of today. I fully recognise this. But unfortunately human beings today do not look ahead in their thinking. They do not see the threads connecting education, as it has become in the last few centuries, with what is approaching us with all the violence of a storm, threatening to ravage and lay waste our social life. Anthroposophy knows what are the conditions essential to the development of culture in the future; this alone compels us to work out such methods as you will find in our education. Our concern is to provide humanity with the possibility of progress, to save it from retrogression.

I have described on the one hand how the art of education stands within the anthroposophical movement, but how, on the other hand, through the fact that this art of education is centred in the anthroposophical movement, that movement is itself faced with great difficulties in the public life of today.

When therefore it so happens that to an ever increasing extent a larger circle of people, as has been the case here, come together who are desirous of hearing what anthroposophy has to say on the subject of education, one is thankful to the genius of our time that it is possible to speak about what lies so closely to one's heart. In this particular course of lectures I was only able to give a stimulus, to make certain suggestions. But when one comes down to rock bottom, not all that much has been achieved; for our anthroposophical education rests on actual teaching practice. It only lives when it is carried out; for it intends nothing more nor less than life itself. In actual fact it cannot truly be described, it must be experienced. This is why when one tries to stimulate interest in what must necessarily be led over into life, one has to make use of every possible art of speech in order to show how in the anthroposophical art of education we have the will to work out of the fullness of life. Maybe I have succeeded but ill in this course, but I have tried. And so you see how our education has grown out of anthroposophy in accordance with destiny.

Many people are still living in anthroposophy in such a way that they want to have it only as a world conception for heart and soul, and they look askance at anthroposophy when it widens its sphere of activity to include art, medicine, education and so on. But it cannot be otherwise, for anthroposophy demands life. It must work out of life and it must work into life. And if these lectures on the art of education have succeeded in showing to some small extent that anthroposophy is in no way sectarian or woven out of fantasy, but is something which is intended to stand before the world with the cool reasonableness of mathematics (albeit, as soon as one enters into the spiritual, mathematical coolness engenders enthusiasm, for enthusiasm is a word that is connected with spirit [The German words for enthusiasm and spirit are Geist and Begeisterung.] and one cannot help becoming enthusiastic, even if one is quite cool in the mathematical sense, when one has to speak and act out of the spirit)—even if anthroposophy is still looked upon today as an absurd fantasy, it will gradually be borne in on people that it is based on absolutely real foundations and strives in the widest sense of the words to embody and practise life. And possibly this can be demonstrated best of all today in the sphere of education.

If it has been possible to give some of those who have been present here a few stimulating ideas, then I am content. And our work together will have its best result if all those who have been a little stirred, a little stimulated, find in their common striving a way to continue in the practice of life what these lectures were intended to inspire.

• 1. It was then possible that a State law might prevent children from entering the school before the fifth class.
• 2. The German matriculation.

I thought that today we would develop, in another direction, things that were mentioned yesterday. Perhaps this will help to give the questions you have put, and of which Dr. Wegman has told me, a right form.

Through your general destiny as human beings you are finding your way into the medical profession, into the vocation of healing. In this sphere you find a certain current to which, with full justification, you feel a kind of inner opposition. There are often objective reasons for this and you will understand what they are when you realize more and more that modern medicine is really like a foreign body in much of what constitutes European, Western civilization. We see for the first time how things really are when we realize that the reason why our natural science—and also a great deal else in modern spiritual life—has assumed its present form, is that people of importance in medicine and science within our culture were reincarnations of individualities from the Arabian-Mohammedan culture. These matters have recently been much spoken of at the Goetheanum. They are, indeed, connected with what is now happening in the Anthroposophical movement, but for the physicians, too, they are very important. I have said on various occasions that we must turn our attention to that center of spiritual culture which was at its prime when, in Europe, a kind of primitive spiritual life was prevailing under Charlemagne. Over in Asia there was flourishing the spiritual culture centers around Harun al Raschid (766–809). Many of the wise men of those days—including many physicians—were at his court. It was a time, as you will notice, when Christianity had already been working for some centuries.

Christianity itself appears in the world as something that can only be understood slowly and by degrees and, for an external, though not for an inner point of view, it is very strange that the deeper sides of Christianity have, in reality, not been fathomed at all by human beings. Christianity came into the world as an objective fact and the receptive faculties of men were not strong enough to develop the real essence of it in all directions. The objective consequences, therefore, are that Christianity is everywhere living in the sub-consciousness but that for three or four centuries it has been completely ruined by man. Human beings ruined Christianity through their intellect. As well as this there are the terribly dilettante institutions that have been set up in recent times at universities. Originally there were four traditional faculties, namely: philosophy, theology, jurisprudence, and medicine. The rest that have been added have been based on utter unenlightenment and misunderstanding. Faculties for such subjects as political science, national economy and the like, originated from thoughts which no longer knew anything at all of the essentials.

What has not been understood at all is that, to begin with, four men were sent out by Christ to proclaim Christianity: Matthew, the theologian; Mark, the jurist; Luke, the physician; and John, the philosopher. This fact, which has very deep roots in the spiritual life (things at present are only in germ and have yet to blossom and bear fruit), is also connected with the realization that the texts of the four Gospels cannot completely tally because the one is written from the standpoint of the theologian, the other from the standpoint of the philosopher, a third from the standpoint of the jurist, and a fourth from the standpoint of the physician. This must be thoroughly understood. And because it has not been understood, because the Luke Gospel has not yet been accepted as a guide for the inner will-to-healing, there is no truly Christian will-to-healing in modern thought. There is, instead, the attitude that has crept into spiritual culture through Arabism which has gripped Christianity like a pair of forceps. It is very interesting that Christianity, which originated in Asia, came across to Europe and spread abroad in Europe.

But now just think of the Court of Harun al Raschid, where ancient medicine flourished. The Old Mystery Wisdom, still preserved in tradition, was living in the existing knowledge concerning the being of man. There were two men at that court: Harun al Raschid himself, the organizer of the great academy of spiritual life which grew and developed under his influence; and another, who in earlier times had been an initiate. In the days of Harun al Raschid the initiation did not come to the surface. Harun al Raschid

[IMAGE REMOVED FROM PREVIEW]

reincarnated as Lord Bacon of Verulam (1561–1626) and with his kind of thinking which was thoroughly steeped in Arabism, he renewed the natural-scientific thinking, from the West. Such was the path he took in his life between death and rebirth. If you would study Lord Bacon you would find how greatly medicine was influenced thereby. Indeed you would be amazed. The other man, the initiate, was reborn in the soul of Amos Comenius (1592–1670). Comenius' life was one of aspiration towards the spirit, but he turned everything into intellectual conceptions.

Again, another personality in Arabism—he did not live at exactly the same time as Harun al Raschid, but he played a part in the battle of Zeres de la Frontera—was reborn as Charles Darwin (1809–1882). And so the influences that are working in natural science and especially in medicine, are re-embodiments of ancient conceptions from which Christianity was excluded. Such conceptions did not constitute an evolution of Christianity, but Christianity was excluded as Arabism embraced Europe in its fold. Medicine itself was most of all affected in this sense. The impulse which the Luke Gospel can give to medicine has still to be absorbed. To this end you must take with the very greatest earnestness what I said yesterday about understanding the being of man from out of the cosmos and then you will find your true bearings in the tasks which your karma sets you today.

Let us try to picture medicine as it was at the Court of Harun al Raschid. On the one side it contained the heritage of the Hippocratic mode of thinking. Those who have read the first course of lectures to physicians given by me here will perhaps remember that I referred to Hippocrates as being the last man who healed on the basis of the medical wisdom of the Ancient Mysteries. Over in Asia, during the transition to Hippocratic medicine, there came, from northeastern Asia, a strong influence from Mongolian methods of healing. Very much was introduced against which not only European thought but the inner nature of the human being himself could not help rebelling. The inner nature of man was not in harmony with the Mongolian-Tartar influence which thus entered into medical thinking. The reason can be found if we can understand the human being from a fundamental, cosmic point of view.

In the book Occult Science, evolution is described through the Saturn, Sun, Moon phases, followed by the phase of Earth evolution proper. The human being has passed through all these stages of evolution and from what has been said in these lectures you will have learned that there is, firstly, the stream of heredity which works in the model, and secondly, the stream of the individuality which comes from earlier earthly lives. What works in heredity leads back to earlier times but is an Ahrimanic remnant, has dried up. This is what is contained in heredity and it is really with this factor alone that modern orthodox medicine is working. No heed is paid to the other stream that is elaborated in the second period of human life between the change of teeth and puberty—the period which even statistics show to be the most healthy because during it the human being is least prone to fall ill. Modern medicine does not really desire to be connected with health; it prefers to burrow about in disease. This expresses the condition of things very radically but so it is, in reality. To have a real connection with health this understanding of the whole cosmos in man must be brought to the point where the cosmos is actually perceived in the human being. For this we need a knowledge of the data which can enable us to have a picture of the cosmic evolution of man. The Old Saturn evolution, Old Sun evolution, Old Moon evolution—all are contained within the human being. And not until these three stages which lead up to the stage of Earth evolution are grasped is it possible to understand what we really have before us in the earthly human being. There are so many sciences today—but there is no real science concerning Saturn, Sun, Moon, because in our general experience of nature we can no longer remember what was contained in the instinctive, primal wisdom. We cannot even approach the wisdom that was still so alive in Hippocrates, because it has become mere phraseology. It must again be filled with life.

Significant words sound over to us from ancient times, but, generally speaking, no heed is paid to them, least of all is any heed paid to the wonderful indications they contain for medicine. There is a sentence in the Bible to the effect that the divine powers of the world regulated life on the basis of measure, number, and weight. But is there anyone today who regards such words as being anything more than a phrase suggesting the existence of an ancient, divine architect who worked according to the principles of measure, number and weight? A physician, however, has to find measure, number, and weight actually within the human being.

If we consider Saturn—and the Saturn evolution is contained in the human being—we naturally do not find this Saturn evolution as such in the human being as he actually is today, because all the evolutionary stages are synthetically united in him; they are present, but in such a way that the single stages by themselves disappear in the union, in the harmony. Illness, however, calls forth the one or the other phenomenon in its own particular form. And now, what I have described in Occult Science must really be grasped, not with the intellect alone, but in the way that makes us feel how during the Saturn evolution a cosmic warmth was all-pervading. Whenever we study the Saturn evolution we are led back to the element of warmth. Saturn is working in the human being and all that is described about the Saturn evolution—it is all working in the human being, but it does not come to light in earthly man when these evolutionary stages are intermingled within his being. It does, however, work when a human being is ill. A separation then takes place of what is otherwise united into a harmony. The Saturn element works on its own—in fever. We shall have a science of fever for the first time when we make this science of fever cosmic, when we can understand how Old Saturn is working in the human being; we must understand how, in the phenomenon of fever, the cosmos is working in by way of the Saturn forces which, spiritually speaking, have been sucked in by the earth. Realizing that the Saturn forces are distributed over the earth's surface, and appear in their strongest form in the lead forces, we shall get an inner understanding of fever. The divine world order regulates the world according to measure, and in the measure of the fever there is an expression of the measure prevailing in the world order. We must see the principle of measure in the phenomena of fever. Therefore, we must let these words work strongly in us:

Feel in the fever's measure
The Spirit-Gift of Saturn.

Fühle in des Fiebers Maß
Des Saturns Geistesgabe.

It is in very truth the spirit of the human being that makes its appearance in the fever which, in other circumstances, is submerged in the other elements. In fever, the spirit of man asserts itself, but here it is isolated. The most ancient constituent part of the being of man appears, in fever, at the surface of existence.

After the Saturn evolution came the Sun evolution, during which the element of warmth condensed to air on the one side, but, on the other, was rarefied to light. Light and air intermingle, they belong together. When we breathe we take in the rhythm of the air. We also take in the light, and light, in the occult sense, is not merely that which works in the eye. Light is a general expression for what works through the sun. The eye is merely the most characteristic representative of what works through the sun. In the Middle Ages, what works in the light was known as spiritual tincture. The Sun evolution is also within the human being of today and we feel it at once, not as something that is now working on the earth but as the after-working of the Old Sun, when with true feeling we lay our fingers on the pulse of a human being. The number of the pulse beats is an expression of the Old Sun evolution within us. Therefore as the second couplet, we have:

Feel in the pulse's number
The Soul-power of Sun.

Fühle in des Pulses Zahl
Der Sonne Seelenkraft.

Whether we act or do not act like this, my dear friends, is by no means a matter of indifference. Such a thing can be taken seriously, or not seriously. It makes a tremendous difference if you are really mindful of this when you proceed to read the temperature on the thermometer, if, having acquired the faculty by inner practice you think of the picture presented by evolution in the Saturn period. There, because everything lives in the flow of warmth, the whole world appears to you like a spirit gift in which, by way of warmth, love streams into every single thing; and if in this mood of devotion you realize that streaming love exists in the world through Saturn's warmth, if in this mood of reverent gratitude to the love and warmth-bestowing world creative power you recognize what is happening as you test the temperature, then you will have an intuition about what you ought to do.

Similarly we ought not to feel the pulse in the slipshod, mechanical way in which this is often done, but we should actually be able to steep ourselves in the cosmic rhythm that goes out from the sun. In feeling the pulse we should be able also to feel how the human being lives within all that spreads out light, air, and brightness, irradiating the world. Then again our whole being is poured into the will-to-heal. The will-to-heal cannot be acquired by inner commandment but only when the soul's attitude to the world is one of true devotion.

Then you can pass on to examine the other symptoms. You try to discover how far the substances that are working in the human being are not taking on the human form but are adhering to their own form. To what, for example, is diabetes due? In the healthy human being, the sugar is humanized; it does not work through its own force as sugar. The diabetic condition is due to the fact that in his very atoms the human being is too weak to permeate the sugar through and through. In his ego organization he is following the sugar forces—forces which belong to the world outside man. Think of all the forces that express themselves in diabetes, in the residues of the urine, which deposit themselves in the body in migraine and other conditions. Think of all the substances that appear in the body, following their own laws and not the laws of man's nature, and two questions will occur to you.

First of all, how is it possible that there can arise in man a tendency to let substance unfold its own forces within his organism? If this tendency had never been present, the Moon evolution would never have been able to intervene. The moon forces intervene when the substances within the human organism want to go their own way. When this happens the moon forces seize hold of the forces of the substances and, as moon forces, produce the form of man. The human form is permeated with the moon forces. Saturn is the giver of warmth, sun of rhythm, moon of form.

Thus it is, in the whole human being. Think of something which I always emphasize. The brain in us has not really its own weight. If we remove the brain we find that its weight is about 1,500 grams, but when it is in the body it weighs only approximately twenty grams, because, according to the principle of Archimedes, every body in water loses as much of its weight as the weight of the volume of water displaced. The brain in the cerebral fluid, displaces some of this fluid, acquires buoyancy, and presses down on its base with a weight of only approximately twenty grams. So it is with everything else. The point is that there must be, in the cosmos, forces which up to the necessary degree take away from the human being some of the weight of the substances within him. The weight must be regulated and the third couplet has to do with the weight of substance and its regulation by the cosmos. If you are investigating the workings of metabolism, you are, in reality, investigating whether some substance is manifesting under the influence of its own weight or whether the weight is regulated by the cosmos. This is the regulation by the divine spiritual world according to weight. And the third couplet is:

Feel in the weight of substance
The forming powers of Moon.

Fühle in des Stoffs Gewicht
Des Mondes Formenmacht.

Again with this attitude we should be able to feel, when we are speaking about rheumatism, gout, constipation, diabetes, migraine, about all conditions that are somehow connected with deposits which express the inherent weight of the substances, we should feel that something is entering into our experience that can be expressed in the words: Earthly gravity has laid hold of the human being. Much is contained in such words. You should permeate your investigations with such feelings.

Just think how abstractly, how brutally, how heedlessly investigations are made into these things today and you will realize what is really lacking and has been killed, in spite of the fact that Arabism did conserve much of the wisdom, conscientiousness and skill of ancient times. It has been killed because Moon, Sun and Saturn—this Trinity which was then disguised as Father, Son and Spirit—disappeared and was repudiated by Arabian thought in Mohammedanism with the words: “Away with this Trinity. Mohammed proclaims only one God!” (Mohammed himself did not say this, but the Angel who inspired him, did. He was not one of the best Angels although he was a very wise one.) And so we see that all differentiations in the world are allowed to disappear; things which ought to be known are darkened and our medicine has become an Arabian-Mohammedan medicine. European humanity was incapable of discovering the truth. Today these things must be known or mankind will go to pieces.

Feel in the fever's measure
The Spirit-gift of Saturn.
Feel in the pulse's number
The Soul-powers of Sun;
Feel in the weight of substance
The forming power of Moon;
Then wilt thou see in thy healing will
Earthly man's healing need.

Fühle in des Fiebers Maß
Des Saturns Geistesgabe.
Fühl in des Pulses Zahl
Der Sonne Seelenkraft.
Fühle in des Stoffs Gewicht
Des Mondes Formenmacht.
Dann schaust du in deinem Heilerwillen
Auch des Erdenmenschen Heilbedarf

If these things are grasped with real feeling, we shall realize how in the course of life on earth the individuality who comes from previous earthly lives takes hold of the model which proceeds from the stream of heredity. I have already told you of the struggle that takes place between what is shaped according to the model as the second human body in contrast to the first body that is really a model. If we know that we have in front of us a being who is really working himself to the surface, we also realize that what comes from earlier incarnations is working at this being. Those who permeate these things with their forces of heart and soul have the best possible opportunity to perceive or at least to get an inkling of what is coming over from earlier incarnations.

What is the cause of the condition that appears as illness? The healthy human being has his head organization, whose structure, even externally, is separated from the rest of the organization. The head is a bony structure in which the brain is enclosed. A continuation of the head is also contained in the bones. The head is self-contained and the rest of the human being is joined to it. But in the finer organization of man there is something that demarcates these two parts of his being. It is not so very easy to prove this fact by external anatomy and physiology, but there is a tremendous amount to be learned by studying the transformation of the foodstuffs, for instance, the fact that these foodstuffs do not, in their own form, pass over into the head organization, nor even into the nerves. There is a sharp boundary line which must not be crossed. What is it that must not cross this boundary?

Now from the beginning of earthly life there is working, most strongly of all in the head organization, the forces from earlier earthly lives which have been preserved through the period between birth and death. The forces of the child's individuality proceed from the head. But they must not pass down unsifted into the rest of the organism. A sieve must be there, an intermediate stratum. It is not externally visible but it exists in the organization. Nothing passes downwards unsifted. The lung as an organ or the liver as an organ must not be seized hold of directly by the forces that come from earlier incarnations. They cannot bear this. The human being is in a terrible condition when one is obliged to realize that the forces from earlier incarnations are getting to his liver without having passed through this sieve. In the period between death and a new birth the human individuality transforms into the new head organization the forces that were contained in lung and liver, in the metabolic-limb system, and in part, also, in the rhythmic system. The organization of limbs and metabolism is added for the first time, from outside. The human individuality (who is eternal) may only enter in this when the gate of death has been passed and when the physical, material part of it has fallen away. It is only the forces of the lung and the liver and other organs that pass through the gate of death. Thus, during earthly life, harm arises when the individuality enters into certain organs into which it ought not to enter. Therefore when we are faced with certain conditions of illness we have only to say to ourselves: Here the individuality from the previous earthly life is working on the organ which now ought only to be influenced by the present earthly life. The proper separation is not there. In the sick human being we see the individuality working over from previous earthly lives. This individuality which ought only to live itself out in the realm of the moral, in the realm of destiny, which ought to remain in what the human being does and experiences and ought not to touch the organization in the most earthly part of the human being—this individuality is working partly in the metabolic-limb system, partly in the rhythmic system, partly in the nerve and sense system because the boundary line has become faulty.

Our attitude to the human being is influenced by the fact that we know: In the diseased lung the individuality of the human being is working. When one looks at someone suffering from pulmonary tuberculosis one feels a deep and true sympathy, realizing that the materialism of our time is diverting him into the outer world and that his karma, which ought to live itself out in the moral sphere, in destiny, is, on account of our present spiritual life, thrusting him back into his own bodily nature. The individuality, instead of passing over into the realm of the moral, retreats suddenly, becomes organic, seizes hold of the lungs. The lungs are that part of the metabolic-limb system which is turned inwards, whereas the general direction of this system is outwards. Thus, the individuality, working over from earlier incarnations, takes hold directly of the corporeality.

These things are not so important as theories, but they lead one into the whole mood and attitude which generates the will-to-healing and then finds a real connection with man's need for healing. In our modern materialistic culture there is a sharp division between the one who heals and the one who needs healing. They do not get near to each other. There must arise a feeling for the eternal in the human being and out of this feeling there will develop the right relationship between the healer and the one who is to be healed. We realize then that we must always individualize in our treatment, for every human being has his own karma. In all healing measures we must individualize.

These things must work upon our hearts. They become esoteric when we allow them to work upon us. A document like the Luke Gospel contains the whole mood that we need in order to develop this feeling. Originally there actually were four faculties, a “Luke faculty” among them, but no trace of it exists today because our medicine is so strongly imbued with Arabism. Medicine will be Christianized when once again we reach the cosmic truths. The physician, too, must be conscious of his position in connection with these cosmic truths.

All this will indicate to you how strongly the forces of the moon influence the human form. When the moon forces in the human form work too irregularly we must realize that we heal by getting rid of this irregularity in the form and this can be done if we treat the patient in such a way that cosmic consciousness can find its place. But then, you see, the other side has to be understood. You have to look at something from outside. You cannot look at the eye from outside. The forces which enable us to look at things from outside give us our clear concepts, seeing to it that these clear concepts do not at once become abstraction but that our heart thinks with them. Our concepts must not be confused, but the heart must not be excluded from our abstract thinking. We must function as the whole human being; the heart must always think as well. We must not merely think abstractly about the world but realize that when we send out our thoughts the heart must be there as well. We must understand these forces of the heart which entwine themselves around the thoughts; we must understand once again how to use the staff of Mercury. And this is only possible if we pass over from the moon to Mercury. In connection with the general cultural life, that is what I meant in the lectures dealing with Raphael, for Raphael is the Christian Mercury. If you permeate yourselves with this kind of consciousness you will get the right feeling for your tasks when, as young people today, you enter into medicine.

Everywhere in the world there is cropping up the opposite of what ought to happen. It has appeared in a dreadful form recently in the domain of medicine. Forgive me for referring here to an everyday matter, but it is an example of how this opposite tendency is working. I refer to the principle of health insurance. It is the factor of the physician who is excluded here. In Germany there is art expression which conveys the exclusion of the human element in the physician. In truth, it is the physician who heals—not the products of medical science. But this expression suggests that medical science is something that floats around without the human being. The human being does not come into the picture. A rebuff is thereby given to karma. For karma does not work in such a way that it brings two human beings together blindly. Something of karma comes to light in the free choice of one's physician. But in the purely Ahrimanic character of health insurance arrangements, karma is put completely on one side and the human being is exposed to the Ahrimanic powers who fight against karma. When we come together again I will tell you how the Ahrimanic powers are setting out to nullify the karma of man so that they may attain their goal. This element is playing a direct part in such institutions as that of health insurance where individuals cannot always choose their own physician. I believe the expression ‘healing trade’ actually occurs in the law about health insurance. This shows the whole attitude that exists about health insurance and the conception of medicine as a trade. An illness of civilization is emerging symptomatically in our times—an illness that is making its appearance in many other domains, too, showing how urgently the physician's help is needed for its curing. But just where the physician himself is most acutely exposed to this illness of civilization, his real work is completely paralyzed. There is a terrible factor in such things as health insurance. Of course, it has its good side just as other things which crop up in the world to tempt and mislead. They seem plausible and are not displeasing. When the devil appears he always assumes the form of an angel. Anyone who sees the devil as such, in a vision, may be sure that it is not really the devil, for he always appears in angelic form. If the physician himself is exposed to an illness of civilization in its sharpest form, our culture cannot help becoming diseased. Therefore you must watch where your karma places you so that you do not work merely in the sphere of medicine regarded as a trade but in the sphere that is concerned with illness of the social organism.

In this direction, please formulate your questions. We will then meet once more tomorrow. I have heard you also have a certain need to hear how you can integrate yourselves into the general Youth Movement. We will still be able to supplement what I have said today but what I did bring today I wanted to bring because I thought that it could be necessary for you to know it and work with it.

My dear friends!

One of the things that I otherwise always find difficult, despite what one might think, is speaking, and it always means a kind of difficult decision for me to speak, despite having to do so so often. It seems particularly difficult to me in this day and age, in this time when the heart and soul are burdened and weighed down by so many things.

Not only do I long to be with you, my dear friends, again after a long time, but today there is also a very special reason for our being together. Today is the eve of the anniversary of our laying of the foundation stone. It will be exactly one year from today, Saturday; according to the date, it will be one year tomorrow, Sunday. We will therefore gather today and tomorrow, and I ask our dear friends to please gather in this room tomorrow at six o'clock as well. We will not read the drama, as was the custom during the time I was not present, but we will try to spend the evening in a different way tomorrow. The drama reading can take place again in the near future.

But today, above all, I would like to remind you of the ideas, feelings and emotions that moved our souls when we laid the foundation stone for this building here on this hill a year ago. Even though few of you, my dear friends, were present at that time in terms of your external, physical personality, in terms of your hearts and feelings, you were all there. And all those who have since then worked so lovingly and selflessly on this building have experienced for themselves and also shown how closely they are connected to the feelings and emotions that, at that time, in the most beautiful sense of the word, namely, glowing with divine fire, when we - it had to be so; it was brought about by the circumstances of the time - laid the foundation stone in a small circle.

At that time, we tried to use few words to guide us in the soul, which spirit this building should be. We tried to envision how we could see from this hill to the north, south, east and west, and how we want to serve that spiritual life, which we are convinced humanity in the north, south, east and west needs if the development of the earth is to proceed in the appropriate way intended by the spiritual hierarchies.

Indeed, I also believe I have sufficiently pointed out that it is not a proud feeling with which we present our view of spiritual life as the one that must be intimately connected with the salvation of humanity. Rather, this emphasis is truly connected with the feeling of humble modesty that we only want to be servants of that spiritual life that wants to flow in, through the peaceful harmonies of the higher hierarchies, into the salutary development of the human race.

So we understand the matter, that we do not rise in pride because we believe we recognize something special, but that we feel blessed by the divine spiritual beings, feel blessed to be allowed to be servants in the development of the stream of spiritual life to which our soul, our heart, our whole human being is attached.

And it was at that time, my dear friends, that I was allowed to speak for the first time the words of which I not only believe I know, but – with all the certainties with which one can know such a thing – I truly believe I know that they were heard from the divine-spiritual heights by that entity that was to become the bearer of the Christ who would harmoniously unite people.

It was one of the most uplifting moments for me that I have experienced in our movement when I was allowed to speak the words for the first time:

Amen!
The evils prevail,
Witnesses of dissolving egoism,
Guilt of selfhood incurred by others,
experienced in daily bread,
in which heaven's will does not prevail,
because man has separated himself from your kingdom
and forgotten your name,
you fathers in the heavens.

In these words, whoever reflects on them often enough will gradually find that they contain everything that can move human hearts and souls in a great and sublime way. But these words also contain everything that can cause human pain and suffering in human hearts and souls. And if we allow them to work in the right way in our souls, these words contain the strength that can sustain us in the sense of our spiritual current, can endow us with inner security, in whatever situation in life we may find ourselves, whatever life circumstances we may be forced to face.

What, my dear friends, inspired us when we turned our thoughts to such a building, as it now stands before us as a landmark, years ago? We were inspired by the conviction that the salvation of humanity depends on not only the theoretical knowledge and conviction of the existence of the spiritual worlds flowing into humanity, but also on our direct experience of them, on our being united with the spiritual worlds in our souls.

We are permeated by the belief, my dear friends, that this spiritual life is present in the world everywhere, but that it is up to people to grasp it, because man is meant to be free in the world, and this spiritual life approaches him only on condition that he wills it, that he take it up into his will. This justifies the necessity that we find imposed on us by karma to do everything that can release this sacred human will from the depths of human nature, wherein it is often so hidden that it may unite with the converging will of the hierarchies, who will then choose the earth as the site of a cosmos where, in the future, holy, spiritual Christ-sunlight will shine if humanity wills it, if humanity wants to mature for it.

The thought occurred to us at the laying of the foundation stone before the year was out - but it did not live much longer, but that is our karma - that with the last days of July this year our building would be ready, so that it could be spoken in the sense that had been indicated by the reality of spiritual life and its reception by man.

Of course, karma willed otherwise, and the human soul must learn to submit to necessity through spiritual science. If the idea of coping in July had been realized, then, my dear friends, we would now be able to feel how, during the entire construction of the house dedicated to our sacred cause, we could look down – as we looked down at the time of the laying of the foundation stone to the north, south, east and west – on the peace that prevailed among people.

Now, that did not happen. The last work of our construction must look down on a completely different world, my dear friends, on a different world, which can truly evoke deep feelings of suffering in those hearts that have already been filled to a certain degree with the spirit of the spiritual life that we mean.

However, as I already indicated when I last spoke to you from this pulpit, it would be a sign of weakness for those who are engaged in the spiritual life if we did not , at least in our inmost being, we have developed the faith in the one great victory that must come – may it come in whatever way – in the victory and the victoriousness of the spiritual life. We can celebrate, my dear friends, the annual festival of a building that is intended to serve in the most eminent sense to bring together human souls across the earth in harmony. If it should happen, as honestly and uprightly as it can happen, then the way we stand by our building should correspond to what is the first principle of our spiritual movement, and what is expressed in the foundation of every single, even artistic, form of our building.

If anyone takes the trouble to study the individual artistic forms of our structure, they will find that, in addition to everything I have allowed myself to say in the course of the lectures in this room about the meaning of the forms of our structure, every detail expresses the sense of the true Christ impulse to embrace all human hearts, as they are found among the peoples and races of the earth. For, my dear friends, the spiritual life of humanity, life in the spirit, is one; and from the words I spoke here last time, you will have gathered how this must be understood in the most earnest and worthy way.

The spiritual life of humanity is one. But if we want to make this sentence completely our own in the immediate present, we will have to take some of what we have learned in the course of our spiritual work over the years seriously, deeply, deeply seriously.

And let us not hide from ourselves that it will be difficult for some souls to perceive the things that have been accepted as truth in the deepest peace, in the immediate present with the same intensity as truth. But on the other hand, let us remember that this is precisely our test in the present time: to take things seriously.

Now, my dear friends, let us look at an example. It was during the time of deepest peace that I spoke to a number of our friends in the north, in Christiania, about the nature of the folk souls and their significance in the evolution of humanity. There is no doubt that the lectures given at that time on the nature of the folk souls were understood by our dear friends in an objective way; but it is also equally certain that many other people in the world who are outside our society could have understood these lectures in an objective way at that time.

It cannot be assumed that we would be able to accept such lectures with the same objectivity today without being truly moved in our innermost being. And yet, I would like to say, how instructive for today, for the immediate present, what was said in Christiania at that time about the nature of the souls of the people could be! Perhaps we may be permitted to remind our friends of some of the lectures of those days, and particularly of what was said at the time of the greatest peace, at least for the greater part of the European nations.

My dear friends, before I draw your attention to what was said about the national souls of Europe in the course of these lectures, let us consider a fact, a fact that is, so to speak, intimately connected with a correct, deep and serious understanding of our spiritual science. This is this: our soul nature itself, our individual soul nature, is by no means the simple being that exoteric science would like to present it as out of convenience. It is one of the simplest things we have to recognize when we place ourselves on the ground of spiritual science, that we see what a complicated being works and lives in our own inner being. We immediately get to know in our soul being: sentient soul, mind soul and consciousness soul, and how the I is predisposed in it and the striving upwards to the higher members. Immediately we are confronted with a fivefoldness of effective elements. There are still people today who laugh at this description of the soul's elements. But a time will come when people will recognize the complexity of the human soul life, when they will turn their gaze - because life will become more and more difficult in the course of our development on earth - to what so irrefutably shows the multiplicity of our soul elements. This is that our soul members can come into inner conflict, into inner soul war.

We know, of course, how the human soul can feel divided within itself in everyday life at these or those times. The more one delves into the life of the soul, the more significant it becomes when the individual soul members, as it were, rebel against each other within the human being. One perceives how they stand within the human being, one cannot say otherwise: fighting against each other. And the way we are tuned, our state of soul, whether we are more inclined to immerse ourselves in a matter with the element of feeling or more in a rational frame of mind, is reflected in the structure of our being, which is meant to express this.

However, the soul members will only behave correctly if each one finds its corresponding weight, with which it draws the human being, so to speak, to the truly true earthly task required by the spiritual hierarchies, when the soul members come together in harmony. They will become so in the highest sense when they overcome the difficulties that lie in the mutual struggle of the soul members.

In one of the Mystery Dramas there is a scene – in the Test of the Soul – where this inner working, surging and weaving is pointed out in the most eminent sense, but also the fighting of the individual soul forces.

But there is also a representation - and this representation forms the final tableau of the Gate of Initiation, the first mystery play - where what basically lives in the individual soul is distributed among what stands before us in the final tableau. There are Mary and Thomas Aquinas, Lucifer and Ahriman, the hierophants, and so on. They speak with each other, and their voices reflect what speaks in the individual human soul. The goal of the human spirit is to be found in such a union, as depicted in the final temple tableau, where every single soul force and every single personality is placed in its proper place and each contributes what lies in its nature.

I would like to point out the many-sidedness of the human being and how it has been attempted, in the various representations and discussions, to show what works and weaves in the human being in connection with the many-sidedness of the human soul , how we can look into our own soul in true, not theoretical self-knowledge at many an inner war and struggle, and how we can look at the lofty solar ideal that wants to be achieved in human, harmonious cooperation. Basically, our spiritual scientific literature contains everything that can give us not only comfort but also security and support and strength, at least for the inner life of our soul, even in the most difficult situations in life.

Now, in that lecture cycle in Christiania, it was shown how what we otherwise find in the individual soul is, as it were, distributed among the folk souls of Europe. Read about it in the lecture, I think it is the penultimate one, how it is pointed out how the three western folk souls relate to the middle and in turn to the eastern folk soul. Read it up and bear in mind the fact that everything in the evolution of humanity is based on repetition. Bear in mind the fact that the folk soul that prevails on the Italian and Spanish peninsula expresses in a special way what we know as the essence of the sentient soul - a repetition of what was connected with the essence of the sentient soul in Atlantean times. Read up on what has been said about the shades and nuances of the French folk soul and its relationship to the mind soul, and about the British folk soul in its connection with the consciousness soul. Read further and see that in Central Europe, above all, the nuance of the I exists, which prevails in the three folk souls.

Once historians write history in connection with spiritual science, they will be able to objectively describe the rule of the I in Central Europe, from the moment when the army of the Goths and Alarich's wild hordes passed through these lands, through all phases into our and even later times, which are to shine forth in Europe's east: Then they will show what will once be allotted to a distant future.

Yes, so certain, my dear friends, so reassured I would like to say, could one say this a few years ago and know that not the slightest sensitivity could be seen in any of the listeners, but rather it could be seen how what humanity is to achieve is to be achieved in community, but in such a community that flows from objective knowledge, from knowledge that comes from spiritual science.

And now take together what has been repeatedly said about the character of our time, how our time is the period in post-Atlantean cultural development that strives to cultivate the consciousness soul, how all soul forces must work together to give our time the nuances of the consciousness soul. The human I must assert itself in such a way that it finds a way through the consciousness soul, which must necessarily unfold the greatest egoistic strength in order to find the way up into the spiritual self. Not only deeper thoughts, but deeper feelings, feelings of understanding for human development and the character of the times, can move through our soul when we allow such things, as they were spoken at the time and printed as a lecture cycle, to enter our soul with seriousness and dignity.

How does it appear before our soul, this I in relation to the consciousness soul and mind soul, striving upwards to higher realms, forging the way through struggle and war? Frankly, my dear friends, one could not touch these truths again, which were expressed and felt in the deepest soul at the time, in such serious times as ours; they would have been spoken in vain, they would have been understood as a childish game with intellectual concepts and theoretical scientific ideas.

But these things do not only mean that our soul plays with them and finds a theoretical stimulus, satisfies a curiosity about knowledge. The significance of these things lies in the fact that what lies in them can really become the power of our soul. If it becomes a force in our soul, then we can find our way, we can find the possibility to understand ourselves when these things hold their earnest countenance towards us, we can find the possibility to understand them as far as we have to understand them through the power and consciousness of our soul. I know that these must also be the thoughts with which I would like to greet our building one year after the laying of the foundation stone: that it will become a symbol of the strength that we can gain in the sense in which the words just spoken are meant.

“Do we not belong to this building?” one might ask. We belong to the building in a different way than the Gothic church and the community.

It has already been discussed that we form the larynx in the same way as the gods speak. But when we mature and pay attention in our soul so that we receive the science of orientation, the science of finding our way, revealed, then we will recognize in the forms from which our structure is composed the letters of a divine language. We will learn to speak many things differently in the course of human development when we gradually understand this structure.

Time itself is pressing, I would say, out of the configuration of our words often what should no longer be in our words. But everything that is in the spirit of our spiritual science will come, if only we honestly strive to pursue this spiritual science with all the powers of our soul and our mind. We should not be surprised – at most, we may wonder about the point in time at which these things have occurred, and this point in time is explained to me by some occult insights that have been granted to me recently – we should not be surprised, especially not on the basis of our spiritual science, that these events have occurred.

My dear friends, how often have we heard it said that there are basically two currents flowing through the evolution of humanity. One of these currents is still weak, it is the spiritual current to which we want to cling with all our hearts and minds. The other is one that has a materialistic character. I have often spoken to you over the past years about the many forms this materialistic character takes. But you could learn from all that I have said about the materialism of our time that materialism has an effect on all the individual main and secondary currents. Materialism does not only enter into theoretical views. How often has this been emphasized, for example in the last Hague cycle of lectures. Materialism enters into the whole of human coexistence. It has a strong power that is by no means exhausted, that will continue to have an effect in one area – my dear friends, it is good to be clear about how materialism expresses itself; based on the words I have said before, I may assume that the words I will have to follow shortly cannot be misunderstood – [that] will continue to have an effect in the area of human coexistence.

Among other things, materialism has been asserting itself for some time in the fact that – yes, it is difficult to find words for such things – an idea has arisen in the life of European nations that is not really an idea at all and that, in certain respects, is a major step backwards from earlier times: it is what is often referred to as the nationality idea.

Much would have to be said if this nationality idea, which should not be called that at all, were to be discussed exhaustively. But a sense of what prevails in this area can run through our soul when we remember earlier times, times that seem so backward to our supposedly enlightened humanity. Let us remember that a time of ours has preceded, which is called the dark ages, in which people of all nations = one may think otherwise about this time, as one wants - have fought for religious ideas, for ideas that have gone beyond the idea of nationality.

What is present in the spirit as the content of an idea can become present in the spirit and can take hold of the human being as such. It is something that has entered into the formula that was presented here last time as the conversation between the individual and the spirit of his people. But the life of the spirit has receded. Natural scientific thinking and naturalistic feeling have taken hold of humanity. How this presents itself in the field of philosophy is shown in The Riddles of Philosophy, which you will find discussed in my latest book; the second volume also offers an outlook on anthroposophy.

How did it come about that what is called the nationality idea has emerged, I might say as a reflection of the darkening of spiritual life? As soon as one comes to the national aspect – please take this quite objectively – as soon as one comes to the national aspect, the forces that can no longer be overlooked by the spiritual core of our soul come into action. They pulsate through the human organism in an ahrimanic-luciferic way and dissolve into what are called ideas, but which are not ideas.

It may be said here: the more a person frees himself from this nationalistic thinking, the more he comes to see the spiritual world.

I am not saying this out of arrogance, my dear friends, but rather, I would like to say it with inner humility. I grew up in a country in which the most diverse nationalities are not even as far apart as they are here in Switzerland, but live in complete confusion, where one could experience as a child everything that is connected with the rise of the national principle, the national impulses. I do not have one, precisely because of this circumstance – I say it objectively, you may judge it as you will – I have no homeland and I do not really know, from subjective feeling, what is called the feeling of home. It is connected with a certain strange inner tragedy, which is perhaps difficult for someone else to understand if one is prepared by one's karma to be homeless. But all this enabled me to hold my head up high, even as a child, in a country where the individual powers of the soul, like the individual people, stood in relation to one another.

In the middle of the picture of the clashing nationalities, I was in my youth in Austria in it. There one learns about the origin of the nationality idea in a different way than one can learn when living in a homogeneous national body. I was also unable to acquire what is usually called “patriotism” or “national enthusiasm” by working for it. »; nor to the people whose language I speak, for the reason that at the time when one acquires these feelings, when one experiences these feelings, the people among whom I lived were filled with a hatred that can truly be called »hatred of Germans«. Nowhere was this hatred of Germans more intense than in the area of Austria where I grew up. I got to know it in my own family. I did not grow up or was educated in the love of Germanness.

Perhaps some of you recognize that it was precisely because of this homelessness that I was entitled to speak in our area about things about which I would otherwise have to remain silent. That is how it is in my feelings, that is how it is when you struggle through life and its pitfalls. And one can only justify a judgment in one's own soul if one has truly fought for it for decades. I would not make anything out of all the studies I have devoted to the current European situation, I would not believe that I could see the big picture if I did not feel justified in speaking about these things in a few words as I have just done.

One must submit to necessity. But how tempting it is to judge great situations such as the one we are facing on the basis of individual experiences that one has here or there. How tempting it is to judge an entire nation on the basis of individual experiences, which may – as is inevitable in the present day – be rather poorly substantiated.

But occasionally we may also, dare I say, rise a little on a hill, as symbolized by the hill on which our building stands, and look at the matter with the eye of the soul, which the years of working in spiritual science can give us. There would be much to say and perhaps much will be said when calmer times return. But the one thing I would particularly like to emphasize this evening, my dear friends, is how – I would say – those impulses that are now discharging in such a heartbreaking and often horrific way were prepared within European humanity. One could see, as it were, how, with forces still superior to our own, what is expressing itself in our time seized everything that strives towards the true goal of humanity out of goodwill, but less out of insight, because only spiritual science strives out of insight. I say this without arrogance, because it strives under the motto: “Wisdom is only in truth.”

My dear friends, a peace movement spread across the various countries. When the Libyan war broke out, the members of the movement in Milan united and passed a resolution in favor of the Libyan war. They expressed their confidence in the minister who had unleashed this war. Facts are what matter, not opinions. And how could it have been hoped otherwise than that it would have to turn out as it has in Europe now, since, I would like to say, for centuries materialism, rooted in the most diverse living conditions, produced the impulses that are now there. The beginning of the 19th century still saw the Napoleonic campaigns across European soil. I do not want to talk about them, but I want to draw attention to one thing that we must write in our souls when we are carried away by what the individual hears: a saying that Napoleon said to the Austrian Chancellor Metternich:

"You, Metternich, were never a soldier and therefore do not know what goes on in a soldier's soul. I came of age on the battlefield; a man of my stamp does not care in the least whether a million soldiers have to bite the dust. I spared the French wherever I could. Of the 300,000 men that Moscow cost me, only 30,000 were French. As long as I could, I sent Germans and Poles into the fire...

I think we have come a little further than we were at the time when Napoleon, of the 300,000 people who lost their lives at Moscow, sent not Frenchmen but Germans and Poles into the fire.

“Any weak-kneed protection of human life is a dangerous mistake in war. That Louis XIV turned the Palatinate into a scene of fire was not, as our miserable histories gossip, worthy of blame, but of the highest praise. But the glory of this act belongs not to the king, but to the minister Louvois.”

Goethe, who was undoubtedly intimately connected with the whole of modern intellectual life, was not inclined to underestimate the man who cherished this attitude. Goethe, who was therefore accused of unpatriotism by lesser minds, hurled the words at all those who reproached him for it: “The man is too great for you.”

Yes, my dear friends, objectivity does exist. As Hegel was writing his Phenomenology of Spirit, the thunder of the French cannons was rolling near Jena; and as he watched Napoleon ride past his window, he said: “It is nevertheless an uplifting feeling to see the world soul riding past on horseback at your window.” He was the great master whose military writings and sentiments are still studied in all European war colleges to learn what he thought about war. One must not forget how Europe learned war.

Goethe had a different view of revolution from that of the German princes. This is clear from the words he wrote in Verdun in 1792:

"Between order and disorder, between preservation and ruin, between plundering and paying, one lives after all, and this may well be what actually makes war pernicious for the mind. One plays the bold, destructive part, and then again the gentle, invigorating one; one gets used to phrases in the midst of the desperate state of inspiring hope and invigorating. This gives rise to a kind of hypocrisy that has a special character and is quite distinct from the priestly, courtly – or whatever else they may be called – quite distinct.

My dear friends, the certainty of recognizing the great necessity of spiritual science can plant that in our soul.

We can see what historical necessities are at hand, we can see how I and consciousness soul, mind and soul of mind and soul, under the influence of the impulses of which has been spoken, could give the world such a picture as we now have before us. It is wrong to apply the everyday standard to these things, and wistfully, I may say, it may make one's heart sink when one has experienced what I have already modestly related to you.

This book, the second volume of my work Die Rätsel der Philosophie (The Riddles of Philosophy), was completed up to page 206. From page 199 to page 204, it deals with French philosophy as represented by Boutroux and Bergson. The book was finished up to this point. It could only be printed during the war. I hope that you will be convinced that, just like everything else, French philosophy by Mr. Boutroux and Mr. Bergson has been treated objectively.

It makes one's heart ache to hear the words as they are spoken by the West and to see what is happening in Europe. One then realizes how much needs to be done for the spiritual life and how much to struggle to be objective.

But there are other things that confront you, my dear friends. I have had a lot to go through in the last few weeks, I have seen and experienced many things. It is remarkable how karma manifests itself in the smallest details of the day.

When I was traveling from Vienna to Salzburg, I happened to come across an Austrian magazine dated September 1, 1914, at a train station. In addition to many other articles, this magazine contains a piece written by Robert Michel while he was in the field. So a soldier in the field wrote this article. He describes how the soldiers were loaded into the wagons, how they were sent into the field, how many were wounded and fell, how the Samaritans came and so on. I do not need to elaborate further. But the conclusion of this article speaks deeply to my heart. I will read this conclusion to you in context. Pay attention to one sentence and listen to the remarkable thing that is said to us:

"But every single person left behind in the monarchy has a duty to support them to the best of their ability until the victorious decision has been made. All the good words, hearty cheers and blessings that were bestowed on the troops as they left increased their courage and confidence, they were tiny splinters of strength that were by no means lost. This boost of mental strength must continue to be given to the poor, and the will to win must be passed from each individual to the fighters at the front. Therefore, let no one rush ahead of the decision that is being prepared in the north. Those who are lucky enough to be able to actively help should stretch their strength to the utmost. But those who must idly watch the tremendous power of the army and the empire should try to contribute their mite on the path that Scelic forces are taking: those whom God hears, pray; those who cannot pray, he should gather all his thoughts and willpower into a fervent desire for victory; and he who can do nothing else should press his fingers into the palms of his hands and say: We must go, we must win! ... In this way, the least and weakest will also have contributed to the victory that we are preparing to fight for, even if it is with the sacrifice of our last drop of blood!"

What education! For years we have spoken of the reality of the powers of thought and will. Here it comes back to us like an echo: “Those who cannot pray should gather all their powers of thought and will in a fervent desire for victory.”

I have to think of what I said to you last time. I said that human evolution must progress; by a certain point something must give way. To do this, it is necessary that in our time a certain amount of selflessness and willingness to sacrifice is achieved. Our spiritual science knows that this must come, but whether it is heard is another question. What must happen, must happen.

And now the second great teacher enters the stage. Does he not teach people what seems like an echo of what we have been saying from soul to soul for years – the appeal to the reality of the powers of thought and will?

We must only find the possibility, through all our efforts and through a non-arrogant nature, to rise to the greatness that the problem of our time presents.

How could it not be self-evident, my dear friends, that what occurs as a force between individual human souls should also occur in the external world, and that we must preserve it so that we can judge great things with a healthy view, that is the sense of justice and truth.

The world will only learn the truth about past events little by little. Our spiritual science gives us guidelines for everything, if only we want to use them to find the right tones and nuances of feeling in our hearts, as far as possible removed from all criticism. But understanding must

s achieved who but, my dear friends, how, under the influence of the other impulses, the constellation has arisen in such a way that, on the one hand, what has come as materialism can neither be lived out differently nor fought differently than as it happens. We must take things objectively, we must be clear about the fact that only the lack of spiritual impulses has gradually led to the surfacing of nationality principles based in instincts rather than in spirituality. We must be clear that only by freeing ourselves from this instinctual life can we move forward.

And how can our Russian friends, embraced by our hearts, not consider that the noble Russian people today must especially take to heart the spiritual science that will enable those who want to see things objectively and clearly to truly distinguish between the great task of this people and has been conjured up by an excessive imperialism, by an excessive materialism, which only wants to make up for a defeat by attacking European culture, and what has been conjured up by the foolish and mendacious talk of Pan-Slavism. Our Russian friends, who have our full support, must gain the conviction from the humanities that they must distinguish between the noble forces that lie in their nationality and the collaboration with what is not fundamental to their national soul, with what has happened in such a terrible way, to justify which would represent a lack of inner objectivity.

They [you?] will find each other in their hearts and minds if they [you?] keep an open mind for objectivity, for the objective.

I know, my dear friends, that there is a way and that there is ground – if you just look for it – on which our English friends can judge the statesman Grey just as I judge him. This ground exists, and it is the most sacred task, the most sacred task, to find this ground. If we find it, we will understand this structure, which we laid the foundation stone for a year ago. We will find the paths from soul to soul, from heart to heart.

The present is also expressed through something else. I only need to give a few figures to show the contrast we are facing. I am not criticizing these figures, far from it. But we must be aware of the figures, because figures speak for themselves, and since we live in a neutral country, I will use the figures of this neutral country.

My dear friends, we face each other according to our principle: heart to heart, soul to soul. What stands in Europe facing us? There is no rejection in this, no blaming criticism. In Europe, we face each other on the field that we looked out on a year ago as such a peaceful field. Now we face each other with fighting armies in their wartime strength, and this wartime strength speaks a clear language. First, France has a war strength of 4,372,000 men; second, Germany has 4,350,000 men; third, Russia has 3,615,000 men; fourth, Austria-Hungary has 1,872,178 men; fifth, England has 1,081,294 men.

To get a sense of the statistics, let's compare Germany, Austria, Hungary and France with Russia and England. Germany, Austria and Hungary, where the ego comes to life, have a total wartime strength of 62,221,780 men. France, Russia and England have a total of 9,068,694 men. The peacetime strength shows somewhat different numbers. At that time, when there was still peace, it amounted to 655,899 men for Germany, 414,679 men for Austria-Hungary, a total of 1,070,578 men, compared to 609,865 men for France, 1,384,000 men for Russia, and 254,968 men for England, a total of 2,248,833 men. The latter three empires thus had more than twice as much as Germany and Austria-Hungary in peacetime.

My dear friends, I would rather not comment on these figures, because it is difficult to do so at this time. It is really necessary that we let these official figures, which I have not taken from any of the individual states, but from this country, which is neutral to our satisfaction and where we are allowed to be with our construction with thanks, have an effect on us. I will not add anything to these figures. They speak of the necessity that the world now faces. It is necessary for us to be objective. No matter how trivial this truth may sound, I am not afraid to emphasize it again and again, because I know how difficult it will be to be objective in this time, justifiably difficult, naturally difficult, excusably difficult! After all, one can only see what is closest.

But, my dear friends, let us allow the spiritual science within us to be a truth! Let us not forget that what we have worked for over the years is not a game. Let us not forget, my dear friends, that we have no right, after having gone through all this and looking into the structure of the interrelationships of the folk soul, to fall back on the words of a Maeterlinck, who only drew his wisdom from Novalis and is now taking such a strange and ungrateful stand on current events. It is heartbreaking to see how he reflects what he has drawn from Novalis. It is heartbreaking, but I say it without bitterness. And it may be received without bitterness, even though today, of course, we are confronted in the outer world with what has really occurred after every outbreak of war: that it was always the other person's fault. That was always the case and, of course, it is the case today. That is understandable.

But for us it should not be about the guilt of the other, but about the realization of the necessity of existence and, in the second place, about what necessarily arises from our spiritual striving. It should be about learning to distinguish between those who made the war - these will not be the nations, but individual people, cliques and so on - and those who have to endure the war.

I would rather just hint at this as a question today, my dear friends. Let us build on what spiritual science can give us. In it we will find the possibility of coming together across all boundaries, from soul to soul, and we will grow stronger and stronger in forging this bond that leads from soul to soul. We will not grow stronger in this if we are unjust and unobjective towards individual nations, but [we will grow stronger] if we really find the hill, the spiritual hill, on which our judgment and our feeling, [like] our building, to which we laid the foundation stone with sacred feelings a year ago, stands symbolically on a hill.

That is my constant yearning now, the thought I pursue and which I would very much like to share with those of our friends who have some of the insights that I believe I have gained from the spiritual world.

You know that I do not want to claim authority, but I will say over and over again what lives in me as my faith, my conviction, my knowledge, as that which I myself have experienced and must experience anew every day and every hour: May our spiritual current may our spiritual current pass the test that must now be passed, by acquiring the right feeling and objectivity towards the events we are now experiencing; by acquiring feelings that exclude injustice towards the individual nations that are now fighting each other.

That is some of what I wanted to say to you at the present time.

Today I will introduce some observations and the way in which these will be presented will appear to be more loosely connected than those of the previous discussions which I have been giving you during these past weeks. Despite the aphoristic form in which I will speak today there is still a part for future considerations; I'm thinking of the next time when it will be possible to come back to some items which were attached to these contemplations in order to arrive at a culmination, a world view tableau, which I believe is necessary now, into which the human being may be placed.

Today I would first like to show through some observations which can't be supported by images—because I don't have images to illustrate this—how within history, within Europe's unfolding evolution during the last two to three centuries the most varied impulses worked together, impulses of a threefold nature. There were of course actually an infinite number of impulses but it is actually sufficient to look at particular elements which are the closest to reality in these impulses.

We live in the 5th post-Atlantean epoch. We stand in this epoch which expresses itself outwardly in many antagonistic and battling impulses these days. We live right inside many things which admonish mankind to be ever more and more awake for what is happening around us. One can say that never in the unfolding of history, as far as it can be researched, is mankind so called upon to wake up. In no other time had mankind shown such sleepiness as in ours. In this 5th post-Atlantean time with its particular impulses which we have come to know through our anthroposophical considerations, there play echoes of the 4th post-Atlantean time into it, but also echoes of the 3rd post-Atlantean epoch. Inside all that is bristling and playing in our present events we can distinguish between various things but today we will focus from a particular viewpoint on three principal impulses, echoes of the 3rd and 4th post-Atlantean epochs and how these work on our present 5th post-Atlantean epoch.

In the 4th post-Atlantic epoch one element asserted itself in particular—here we approach the development in art for our observation—in particular, and most valid, in artistic development's depiction was what there was to be discovered within the human being him- or herself. The Greeks and after them the Romans strived to present time and space as experienced within themselves as part of being human. We know why this is so; we have often considered this. In other cultural forms of the 4th post-Atlantean epoch, the Greek-Latin time, this also revealed itself and we find it expressed particularly in art. As a result, in the Greek time period typical individuals were idealized and particularly elevated in art. One could say the highest, most elevated form which could be found in the sense world were the beautiful people who took on such attractive forms and wandered around at that time, in the most beautiful movements in the widest sense of the word—Hellenism strived to depict them this way. During no other time of earth's development can such a similar striving be found; because each epoch of the earth's evolution has its particular impulse.

Within this representation of the beautiful humanity of the 4th post-Atlantean time was a resonance from the 3rd post-Atlantean time. This echo was not limited to a particular territory but rayed out over the cultural world of the 4th post-Atlantic epoch. Thus one can say: the 3rd post-Atlantean epoch became particularly active by influencing the 4th post-Atlantic epoch and continued to be active, even though it was now a weak echo, in the 5th post-Atlantean epoch.

As Christianity and the Christ impulse spread, it had to deal with these interweaving impulses. Art impulses simply could not unfold in the 3rd post-Atlantean time on the physical plane as was the case in the 4th post-Atlantean time, because even in the 4th the depiction of the physical world was granted through beautiful people, in beauty humanity was created. The 3rd post-Atlantic epoch had to express many more, even if they were atavistic, internalized impulses. In order to bring this about, it had been necessary to reach back to grasp this kind of impulse from the 3rd post-Atlantean epoch, in a certain sense. Thus we see, while the Christ impulse spread through the world, the artistic depiction of beauty within humanity reaches back, and sometimes has an impact which is like a kind of renewal of an impulse from the 3rd post-Atlantean epoch.

The Greek impulse which brought art to such a blossoming, quite within the style and sense of the 4th post-Atlantean epoch, had to preferably be limited to express growing, flowering and thriving. Beauty for the Greeks was never adornment. The idea of embellishment was unknown to the Greeks. The Greek had the idea of everything alive, growing and flourishing. The idea that embellishment could be added was something which came much later into the world again, namely in the continuing cultural development. The idea to which the Greek world was the furthest removed can perhaps be found in the word “elegant”. Elegance was unknown to the Greeks—elegance which the living used to bedeck themselves with adornments so that they would “shine” on the outside—this was unknown to the Greeks. The Greek only knew form and expression as originating from what was alive itself.

The impulses of Christianity also represented death; the Greek epoch mainly represented all that sprouted, grew, and was life-giving. The Cross of Golgotha had to stand opposite Apollo. Yes, this was the great task of humanity, the great artistic work of humanity, to work against death, in other words all that could come from the world beyond because Hellenism regarded ideals sensually represented as its highest accomplishment.

This becomes obvious in all that is juxtaposed in an artistic expression. This is evident when one sees how artistic skill strived to express the beautiful, growing and blossoming, youthful and prosperous people. This artistic skill brought the Greek-Latin time particularly far. One can also see how Hellenism was already growing in the first artistic Christian creations, but how simultaneously these artistic creations struggled with what couldn't be captured in the physical world or dealt with artistically. As a result, we see how the perfection of the representation of youth, vitality and prosperity is placed beside the still clumsy representation of death, eternity, including infinity which is the door to it all.

I have put together two motifs from the ancient Christian art of the first centuries, to illustrate what I'm trying to present. Firstly, the “Good Shepherd”:

... a statue to be found in Lateran, in which you can see how the artistic skill is presented in the growing, blossoming and prospering element, the vitality as it grows within the Christian art; if one believes that the Jesus figure is linked to the “Good Shepherd”. Greek art was dedicated to life, dedicated to depicting the world of the senses with the human being as the highest accomplishment of life, who in death will grasp the consciousness which alone will give access to infinity, eternity, and the supernatural. One can see how they tried to adapt this to Apollo, Pallas Athene and Aphrodite who really represented youthful blossoming, growing and thriving, how this development wants to merge with the other form, yet still holding on to the striving in the artistic sense, with death, the infinite, towards the supernatural. This is the echo in art which came out of the sense world and became the magnificent flowering in the 4th post-Atlantic epoch.

Now we take another artwork carved out of wood—coming from about the same time period—the representation of the crosses on Golgotha:

Christ on the cross, between the two thieves.

If you look at it you realize how unskilful it looks in comparison with the previous image. The mystery of Christianity could not be mastered artistically, it still had the work of an entire century ahead. During the very first centuries of Christianity one finds such inadequate representations of the central mystery of Christianity.

One can already say that these things should not be taken up in the sense of false aesthetics or in hostility towards sensory impressions, because the gaze, the soul gaze during the first Christian times was focussed on the mystery of death, which had to be validated in a super-sensory way through knowledge of the Mystery of Golgotha. By believing one is connected to the mystery of Golgotha, it was believed that one could grow into feelings and experiences and see the infinite validity of the human soul which lay behind the door of death. No wonder that as a result, in the field of the most varied cultural forms of worship of the dead during the first centuries this was particularly noticeable in sensitive Christians. So you see why this characteristic style which I want bring into expression is directly linked for you in the Good Shepherd (661) to this “Representation of the Mystery of Golgotha” (662). Thus we see the characteristic style in the artistic creations of the first Christian centuries depicted in reliefs and most of all in the carved reliefs found in sarcophagi. The dead, the remains of the dead, memories of the dead combined in the sarcophagus, are linked to the Mystery of the Dead, this was a profound need of the first sensitive Christians. The secrets of the Old and New Testament were the favoured elements to be depicted on the walls of the sarcophagus. To study the sarcophagus art of the first Christian centuries in particular, means to delve into what was being done in Christianity, to a certain extent the Mystery of Death is also there, where it shows itself in reality: with the sarcophagus, expressed artistically with the mystery of death, it is brought together with the knowledge of the revelation of everlasting life, with biblical mysteries.

So we see for example the sarcophagus of the early Christian art:

In the centre is the married couple to which the sarcophagus is dedicated, presented in portraits, then the two rows above and below of biblical scenes from the Old and New Testaments. It starts, as you can see, at the left top with the resurrection of Lazarus. You then see the continuation, to the right of the rounding shell, the sacrifice of Isaac, continuing further one recognises the betrayal by Peter. Below, right, you see for example—they are all biblical figures—here it is unfortunately too small—above and below are Bible scenes. We see what Greek art created up to its culmination, the free standing human figure, which here has to be squashed into reality, but reality connecting this world to the world of the afterlife. So we see the figures lined up. Here we see the free depiction obviously impaired, this impaired composition is exactly what we want to look at in particular. In this example we have for example a sarcophagus configuration, an extraction of the materials in form, as an example of an entire composition pressed into it. Please look carefully, the entire composition is compressed and composed of human forms. Overall we have physical forms: Moses, Peter, the Lord Himself, Lazarus being awakened, Jonah there in the centre; thus we have the composition, possibly reducing spatial depiction, the geometric figural moving back to allow the refinement of human form. I ask you please to particularly consider this because we shall see quite different things in the following sarcophagus. Already here you see that not everything is pressed into the human depiction, these are only one behind another, but look at the centre, below, how in the Jonah scene composition comes very obviously to the fore.

The central figure: the Christ. Notice how the two other figures are produced, and behind them the plant motifs on both sides.

Do you remember the very first lecture which I held here in Dornach, in which I tried to show the motifs of the acanthus leaf, how it didn't grow as a copy of nature but came out of geometric form, out of an understanding of guidelines and only later, as I showed, did it adapt itself to the naturalistic acanthus leaf? So we see, like here (667) lines and line ratios build a kind of central theme ... and how to some extent the pictorial, which Hellenism brought to its highest expression, now recedes and becomes threaded into the compositional. We can say we have vertical lines, then two opposing angular lines and a centre. When we draw these lines we start to consider spatial relationships:

Let us then add two plant motifs and two figures—ostensibly filled with reverence—rushing towards the centre

We see that it is possible to say that the symbolic image becomes connected with something which can only be suggested as naturalistic because naturalism itself is idealistic: the human figure or even the organic being and the symbol are interwoven and become hardly distinguishable from one another.

We shall see that quite other, quite different motifs will come to meet us in other sarcophagi as for example with the following one.

Here we have something quite different. Here we have admittedly also plant motifs; you have the same lines—now not with human beings—but filled in with animals. You have the central motif but this motif itself is symbolic; this motif is a sign, a monogram of Christ, Chi (X) and Rho (P); therefore, Christ construed as the Wheel of Life in the centre. Considered spatially this composition is the same as the one before. Instead of the central Christ figure we have the Christ monogram in the centre; instead of the two figures approaching in reverence, we have animals; and on the sides, plant motifs. Yet, in a remarkable way, we see the image formed here as more complete.

The basis of such a monogram representation is always linked to an ancient view but in today's opinion may appear somewhat bizarre, yet that is the basis of it. You must clearly understand that people had some knowledge, even before atavistic Gnostic wisdom—which only really withered in the 18th Century, some even as late as the 19th century. When you take this presentation (666) then you will easily find yourself entering into the artwork despite the naturalistic drawing: the stone as such—physical; the plant motifs left and right—etheric; the animal motif - astral; and the monogram of Christ in the centre—the indwelling of Christ in the “I”.

When we gaze as such signs, at the imagery, the naturalistic images shown in such signs, we see an interplay coming out of the 3rd into the 4th post-Atlantean epochs. What were the most profound characteristics of the 3rd post-Atlantean epoch? There where it really acted out of its own impulses, this 3rd post-Atlantean epoch mainly strived to find the sign, the actual symbol which works magic. Understand this well: the sign which works magic. The symbolism was there and gave birth to script. Remember how within the Egyptian culture the priest was handed the letters through the god Hermes himself, the revealed words were received from above. These sign were revealed from the supersensible by the sensible. The signs were to reappear as something in the sense world which had come out of the super-sensible as a Christ impulse because the Christ impulse had to speak not merely of outer manifestations but the Christ figure had to represent the embodied Apollo. The Christ impulse had to present the Christ in such a way that it could be said: “In the beginning was the Word” which means that the sign originated in the heights of heaven, and has come down, “and the Word became flesh”.

Thus we need to bring together what lived in the signs as impulses in the 3rd post-Atlantic times with the Christ impulse living in the 4th post-Atlantic time. In Egypt during a relatively earlier time signs could be transformed into script; we see also in northern countries signs in the runes are charged with their own magic, and the rune priests who threw the runes tried to read them, tried to recognise what revelations the runes revealed from spiritual heights. Thus we see the influence of the runes in the 3rd post-Atlantean time, runes which can be found way back in all the centuries before Christendom. This propagated and streamed together with the naturalistic, Hellenic presentation, then already presented out of nature by spiritually beautiful people. Both streams merge. This we can see in the motif (666) as coming together. This is most important here: the grasping of one over the other, the flowing together of the 3rd and 4th post-Atlantean epochs.

Look at the next motif, the “Presentation of the Offerings of the Kings”:

... we see how the expression of the linear lives beside the naturalistic reality.

Let us look at the next sarcophagus motif:

Once again we have something else, despite the succession of the figures which mainly present a biblical scene, although we have the figures simply in a row we see how an attempt was made in the movement of the linear quality of the figures, how the spatial aspect is expressed. So this again is done in the other way (like 664).

The following motif is from the sarcophagus of the grave of Galla Placidia:

Here the spatial aspect is expressed to a strong degree yet we only see the same thing we've often encountered before (664, 666), the secret of multiples of five you see expressed here, in the centre is the Lamb this time—one could say the Lamb is supported by others—and once again the plants close off the periphery. In the most diverse ways the spatial artistic element of the 3rd Post-Atlantean time will support Christianity, and again penetrate it, as a support for Christianity. All that comes as sarcophagus art.

I ask you to really hold on to the idea that the basis of these signs was allowed to flow into Christianity, secretively: you have the pentagonal, you have the triangle in the centre, again a sign; besides this you have the line as I explored earlier. Why did Christianity allow these signs to flow into it? Because they saw magic within the signs, magical effects which did not only happen in the naturalistic area where it became blurred, but worked through the supersensible; within the signs a supersensible expression came about.

The next motif:

Here we see the signs again mixed in a particular way with the naturalistic elements: the monogram of Christ in the centre and the two animal figures which you have seen already, on both sides. However, the plant motifs are designed in multiples. Above you can see the sign applied. Here you have signs and naturalistic depictions intermingled, the signs as magic, the signs which originate from the same world if they are depicted meaningfully, which the dead enter at the portal of death. One felt something like this: out of the world into which the dead enter at the portal of death these signs come, they are transformed into script. The naturalistic element however exists there where humanity lives between birth and death.

The next motif is the Miracle of the multiplication of Bread:

Here in contrast is another way (663, 338) where the mere architectural has inserted the signs.

The following is not a sarcophagus motif but is an ivory carving.

With this I want to make a definite point regarding the way the material was worked in the same way it had remained in the art of the 4th post-Atlantean epoch. The manner in which it was created out of the ivory as relief art during the first Christian centuries was a capability of the 4th post-Atlantean time when naturalism was expressed artistically.

The following motif is likewise an ivory carving:

Here you already see likewise more signs complimenting the lines as well as the figures and images being applied to the imagery, you can clearly see how it is possible to fill to a certain extent the area into which the figures are threaded, pulled in, how they can be expanded as geometrical figures.

These are, one could say, the backbones which Christianity has brought in the form of the symbolic art of the 3rd post-Atlantean epoch and which we see appearing everywhere.

I have another example out of the Dome in Ravenna:

... in which I can show how completely the motifs are converted by the application of the signs. On the left at the top we have the Christ monogram, below left and right we again have geometrical and figurative motifs, above in a similar fashion the Christ monogram, a simple motif, symmetrical left and right. We can, if we get a bit of help from our imagination, see how a real evolution has taken place from the first to the second motif. Just imagine in the top left under the curvature, the Chi (X) and the Rho (P), the Christ monogram simplified, think of the Chi crossbars simplified and then you arrive at the central motif, top right, as the monogram forming the cross. Imagine the growing together of the monogram at the top left, with the wreath, a mere plant motive of creeper with leaves, and you will come to the animal motif on the left and right. Simultaneously you could imagine the top right motif in a simplified and more elevated configuration as the evolution of the left motif. In the same way the right sided monogram can be a forerunner of the left. Just imagine for a moment the left palm of the monogram configured in these entanglements around the monogram, consider how the left motif is similarly growing here as is apparent in our (Goetheanum) Building, where column motifs develop out of one another; consider the simplified geometric forms more organically depicted, then you have the right side motif as it develops from the left one.

When one goes back into the mysteries of the 3rd post-Atlantean epoch, you find spread all over Europe, from the north and even into America—because there has always been a connection between Scandinavia and America which was only lost for a short while, a few centuries before America was discovered by Spain, much earlier one always sailed from Scandinavia to America; they lost their connection for a short while and it was only re-established after Columbus rediscovered it—one finds, spread out over southern Europe, over North Africa, over familiar regions of Asia, the front area of Asia in particular in the 3rd post-Atlantean epoch of the Mysteries, afterwards some latecomers—one finds the real mystery centres of earlier, of the third post-Atlantean epoch. Here magic and signs were spoken about in particular. What Egyptian mythology related in regard to the priesthood of Hermes are the outer exoteric echoes of the esoteric elements in the Mysteries regarding the magic of signs, which was learnt in northern lands as the magic of the runes. This was the magic which came, on the one side, from a spiritual side, from magic which was used to try and form signs which came forth purely out of the spiritual realm and to some extent permeate this realm of signs by human will in order to create particular signs into which the forces of the supernatural would be poured.

This was not the only place where magic was searched for. It is very significant that magic was looked for on the other side, one could say, in the supernatural. Isn't it true that the naturalistic as well as art was simultaneously spiritual for the Greeks? In supernatural signs magic was searched for which merely lay within the signs themselves. However, magic was also sought in sub-nature. Besides the mysteries which speaks about the runes and signs in olden times, there were other mysteries which spoke about other riddles regarding sub-nature. This sub-nature one discovers in quite particular products when one looks for them mainly under the surface of the earth. If one goes above then one meets the gods in the heights who give sense to the signs, where the supersensible works as magic, then it is possible to grasp it in the sensual sense and unite it artistically. If one goes however into sub-nature, into the inner earth, one finds a kind of magic held there.

Among the manifold magical things, one sought in particular for the identification of two riddles. If we today express the knowledge of these two riddles, we could say that in the secret mysteries the riddle of gold was well kept, as it is sought in the veins of the earth, and also the riddle of gemstones. This sounds extraordinary but it really correlates historic fact. The magic of the signs was particularly connected to the church. In the 3rd post-Atlantean time they sought to incorporate magic into the signs. The magic of gold—where in particular it is formed as it appears in nature—and then the magic of gemstones which bring light into what had been dark, where light is held in something material, material which was held in darkness—this didn't enter into the priesthood but gave itself into the profaneness of humankind who stood outside the church.

So it happened that out of certain impulses which were very, very old—when liberated town culture established itself in art which I have just recently explained, as everywhere the liberated town teachings developed, that these liberated town developments came to the surface -the joy of gemstones, the joy of gold, the delight in gold processing and the delight in precious stone application came through as waves in the spiritual life. Just as the church wanted to bring signs out of the heights of heaven so from the depths of the earth came the secret of gold and the secret of the gemstones as part of the liberated town culture. Not just by coincidence, but through deep historic necessity the art of the goldsmith developed and I would like to say, only as an annexure to the goldsmith art, other metal art grew out of the desires of town culture, by applying gemstones, because gold and gemstones contained magic, a magic from below in nature that should be loosened and spread before the senses.

Still today an echo of this urban working with gold and gemstones can be seen in art, as founded by the Bishop Bernward of Hildesheim. In Hildesheim, situated in the midst of northern Europe's centre one sees many such works of art—otherwise also available but particularly concentrated there—where gemstones are incorporated into the most delicate artistic metallic works of art.

Bernward of Hildesheim

In Hildesheim it comes across to one as phenomenally important in its ancient form. It spread out, and actually this which I have pointed out as appearing and blossoming particularly because Central European impulses are also found in Italian cities. Basically the art of the goldsmith in Florence and what was designed by later goldsmiths to become the great art in the arena of sculptural relief and sculpture as such, dates back to this same origin. These things are interlinked in the most manifold ways.

Now consider the following. I had said that in the 9th Century when the church of Rome and the papacy had a different understanding than later, of what actually had to happen in the western world, from a certain viewpoint I represented this, how from the 9th Century onward forces in Rome, which one could say rose from below and became valid, how these laws from Rome became systemized just like laws originating from the spiritual world should have been included. On the one side Rome can seem thus: from the South rose the magic and sign world which came from above but with a focus towards the North where liberated town culture was being developed, focussing towards the North where joy grew in the secret of gold, in the secret of gemstones. However, this northern influence had already produced something out of its old mysteries, which necessarily had connections through the mysteries to, on the one side, the mystery of gemstones—this we can leave out of the game today—and on the other side, connections to the mystery of gold. Christianity didn't simply develop out of a single impulse and impulses also worked against Christianity. Just as it was opposed in the South by the magic of signs, so in the North it was opposed by the world of Central European legends and out of the North incorporated by the great gold mystery, as illustrated.

With the gold mystery the figure of Siegfried is connected, who looted gold and perished through the tragedy of gold. Everything which is connected to the Siegfried figure is related to the mystery of gold. The theme that gold and its magic only belong to the supersensible world is like a red thread throughout the Nibelungenlied, gold is not to be dedicated to the sense world.

If one considers it in this way, then your mind understands the deepest mystery of gold. What did Siegfried's friend tell him? What does the Nibelungenlied say? What is its great teaching? Offer the gold to the dead! Leave it to the supersensible realm; in the sensible world it makes mischief.

That was the teaching which propagated through Christianity in the northern countries. This is what was understood in Rome during the great synthesis taking place between Roman elements of the 9th Century in the northern European areas when within art it united with what rose from the one side out of signs and on the other side from symbols added into the gold and gemstone work. How beautiful this confluence of symbol-rich art and gold-gemstone art is during the 8, 9, 10, 11, 12th centuries. Everywhere we see this ancient Christian art of symbols. By connecting other impulses, we see the incorporation of the symbols into the working of the gold and gems.

This was now systematically sought in Rome, but was also prepared for in Europe. As a result in the early days we see, rising from the south, the Christian traditions in a form that even in a non-pictorial, purely by word-of-mouth form, the symbols moved and worked. The heathens coming from the North were heralds of everything worldly, embellished, and ornamental, linking the magic of the symbols to the sub-nature. By associating the cross of the South with the gold and gems of the North which originated in the heathen mysteries, just like the symbol of the cross itself out of the mysteries is applied to the Mystery of Golgotha, so we see three impulses combining: the naturalistic depiction of spiritualised nature taking the Greek power of form from the 4th post-Atlantean epoch, and the other two impulses: the symbol of the magic in signs, and the magic of sub-nature, of gold and gems.

Yes, to find the preparation of ancient times in the historic development of becoming, the further back we need to go. Our time is already in the epoch in which, I might say, everything battles with the human being, in order for him to learn and not remain sleepy by gazing into the present, but that lively impulses of evolution are really grasped, otherwise he might nevermore be forced to see how chaotic the present has become.

Today I have the opportunity, but in the near future this opportunity might not be so, to show you how, by the art influenced by the South being brought towards the North, that a particularly strong motif is expressed by the merging of the animalistic and human. In earlier time this started to appear and later became seen as the interworking of darkness and light. Out of the figurative dark animalistic realm the bright human form rises in the relationship of the dragon with Michael, and so on, also seen in other compilations of the animal and human. This becomes the light-dark artistic expression later. All these things are interconnected. Much, very much has to be spoken about if one wants to show the artistic expression of this interworking between the olden and newer times, this penetration of the naturalistic heathen impulses with the Christian impulses, which however, to be valid, has to renew the old magical motifs, now to have this magic in the old heathen sense undressed and lifted up into the real spiritual world.

This was known particularly in the 9, 10, 11, 12, 13th centuries. It was then known that the ancient heathen elements had become obsolete, but lots remained behind—yet these elements had become old—and that the young Christianity of that time had to work into this, was known. This we meet in literature, in art, in the creation of legends, everywhere. I have already often pointed this out, how present time humanity has become completely lost to the idea of spirituality working in outer reality. In the 5th post-Atlantean time when materialism is written on people's banners, this idea has nearly become lost completely. People are unable to imagine the streaming in of the spiritual, of the meaningful elements in pure naturalism, in pure matter. As a result, the gradual dying of the heathen and the gradual becoming of the Christ impulse in European culture is considered, at best, in abstract terms. In the 9, 10, 11, 12, and 13th centuries this was not the case. Then one presented it, if a representation was wanted at all, in such a way that the soul and outer corporeality were considered simultaneously as outside of the human being in history and in natural events. Everywhere one looks at the physical geographical surroundings something spiritual is simultaneously expressed. Hence much in the prophetic line came to be seen in these ideas.

People at present, if they do not only want to have superficial feelings but have a heart for the monstrous events taking place in our time, cannot today think of the Nibelungen legend without seeing prophetic depths within it. Whoever understands the Nibelungen legend in its depths, feel prepared for all the terrible events which flash through the present. By thinking in the same way in which thoughts are shaped in the Nibelungenlied, one thinks in a prophetic manner because then thoughts are formed through the mystery of gold. Hagan allowing the Nibelungen treasure, the gold treasure, to sink into the Rhine, was a prophetic idea at the time the Nibelungen saga was created and is experienced as deeply tragic in view of the future, on all that the Rhine will become as a cause for antagonistic impulses against the future. At that time the outer geographic natural world was not regarded as soulless, but was seen in connection with the soul, in every breath of wind was a soul quality, in every flowing stream something of a soul. At that time, it was also really known in what sense the purely materialistic reference meant regarding “the old Rhine River”. What is the Rhine actually in a materialistic sense? It is the water of the Rhine. What flows in it these days will in future be somewhere else. The water of the Rhine is actually not really something one can call the old Rhine, and one does not usually think of the mere coincidence of the earth. All that is matter flows on, it doesn't remain. In olden times external matter was given no thought, other than everything being an illusion; it was not believed that external events were merely embedded in the flow of what was described as naturalistic. Whatever was external was simultaneously a soul expression permeating physical existence. For this reason and particularly during this time it was a necessity to allow the old heathendom to dissolve and allow the new introduction of the Christian impulse—that was necessary in Europe in the later centuries—there people tried to think soulfully about geography, making geography plausible to the soul, the heart, to the mind.

Let us look at the example of the Odilienberg there in the Vosges and see the Christian monastery of Odile, to whose father, the pagan Duke, she was born blind; we see on this site the pagan walls of the Christian monastery. These pagan walls are nothing other than the remainders of old pagan mysteries. We see a merging of dying paganism and the rise of the Christ impulse at this geographic location. We see this expressed in the myth with remnants of the own pagan ancestry imposed by Odile being blind but who becomes inwardly, spiritually seeing through the Priest of Regensburg, through a Christ impulse. We see a working together in Regensburg a blossoming later as in the great fruitfulness of Albertus Magnus, we see it blooming, we see it instilling the Christ impulse in the eyes of Odile whose pagan ancestors had blinded her. We see geographically at this place the telescoping of the Christian light into the old pagan darkness. We see this as the basis imposed by Rome: take up the gold, but bring the gold as offering from the realms of the supersensible. Let the gold enter into that, of which the Cross is a sign! In our time we see by contrast, the flood of gold taken up by the senses as it was brought into expression in the old heathen legends.

We see how time takes a stand of opposition to the supersensible light contrasted by the gold. Siegfried was drawn to Isenland to fetch the Nibelungen gold. The Nibelungen gold he brought was offered to the Christ impulse. This Christ impulse dared not turn pagan again!

Oh, one could use many, many fiery words, as human words are, to really depict the terrible sense of this time. This time is filled with signs. During this time human ears unfortunately wanted to hear very little. The first year of chaos arrived - and it was believed that it would soon be the past. They didn't want to listen to the deep powers moving within this chaos - also into the second, the third year—and also now. Firstly, when this adored gold can be eroded, will people have ears to hear that no ordinary tools can be found which are so needed during this time, tools brought over from the past, but that it is only possible with the forces of renewal brought about from within the flowing Christ impulse, which in many cases had already been forgotten as Christ impulses. In no other way could these things improve than if as many people as possible decided to learn from the spirit.

Let us look for once at the manner in which earlier humanity comprehended things, even thinking of the direction of the wind not in a materialistic sense but that the windsock was inspired, ensouled by the region with, on the one side, the Odilienberg and on the other side, Regensburg. It was the same with other places.

Learn once again how humanity experienced not mere air moving over the earth but that there is spirit above the earth, spirit which must be searched for; that beneath the earth there is not only stuff which they could take out with the aid of material tools, but that which was to be unearthed from the sub nature had to be offered up to the super-sensory. To understand mankind again, that is the mystery of gold! Not only spiritual science teaches this but this can also be learnt through the real understanding of the history of art in a spiritual sense. Oh, how terrible it is to see how the present day humanity wait day after day and do not want to understand the necessity to grasp the new; that they make no progress through old, worn-out imaginations. More about this again at another time.

I have often characterized spiritual science, as it is meant here, in these lectures. It seeks to be a true continuation of the natural scientific world view, indeed of natural scientific research in general, in that it adds to those forces of the human soul that are used when man faces the external sensory world and uses his senses and mind to explore it, which is connected to the brain, that it adds to these forces, which are also used by all external science, those forces that lie dormant in the soul in ordinary life and in the work of ordinary science, but can be brought out of this soul, can be developed and thus enable the human being to relate in a living way to what, as spiritual laws and spiritual entities, interweaves and permeates the world, and to which man, with his innermost being, also belongs, belongs through those powers of his being that pass through birth and death, that are the eternal powers of his being. In its entire attitude, in its scientific attitude, this spiritual science wants to be a true successor of natural science. And that which distinguishes it from natural science and which has just been characterized must be present in it for the reason that, if one wants to penetrate into the spiritual world, one needs other powers for the spiritual world in the same way that natural science penetrates into the natural world. One needs the exposure of the cognitive faculty in the human soul, of cognitive powers attuned to the spiritual world.

Today, I want to show in particular that this spiritual science, as it is presented today as a starting point for the spiritual development of people in the future, is not brought out of spiritual life or placed in spiritual life by mere arbitrariness, but is firmly anchored in the most significant endeavors of German spiritual life, even if they have perhaps been forgotten due to the circumstances of modern times. And here we shall repeatedly and repeatedly encounter – and they must also be mentioned today, although I have repeatedly presented them in the lectures I have given here last winter and this winter – when we speak of the German people's greatest intellectual upsurge, of the actual summit of their intellectual life, we must repeatedly and repeatedly encounter the three figures: Fichte, Schelling and Hegel.

I took the liberty of characterizing Fichte, as he is firmly rooted in German intellectual life, in a special lecture in December. Today I would like to draw particular attention to the fact that Fichte, in his constant search for a fixed point within his own human interior, for a living center of human existence, is in a certain sense a starting point for endeavors in spiritual science. And at the same time — as was mentioned in particular in the Fichte lecture here — he is the spirit who, I might say, felt from a deep sense of what he had to say, as if through a dialogue with the German national spirit. I have pointed out how Fichte, in contrast to Western philosophy, for example, to the Western world view, is above all concerned with attaining a higher human conception of the world by revealing the human inner powers, the human soul powers. For Fichte, the human ego, the center of the human soul, is something that is constantly being created within the human being, so that it can never be lost to the human being, because the human being not only shares in the existence of this center of the human being, but also shares in the creative powers of this human being. And how does Fichte imagine that this creativity in man is anchored in the all-creative of the world? As the highest that man can attain to when he tries to immerse himself in that which weaves and lives in the world as the Divine-Spiritual. As such supreme spiritual-divine, Fichte recognizes that which is volitional, which, as world-will permeated by world-duty, pulses through and permeates everything, and with its current permeates the own human soul, but in this own human soul is now grasped not as being, but as creativity. So that when man expresses his ego, he can know himself to be one with the world-will at work in the world. The divine-spiritual, which the world, external nature, has placed before man, wants, as it were, to enter into the center of the human being. And man becomes aware of this inner volition, speaks of it as his self, as his ego.

And so Fichte felt himself to be at rest with his self, but at the same time, in this rest, extremely moved in the creative will of the world. From this he then draws the strength that he has applied throughout his life. From this he also draws the strength to regard all that is external and sensual, as he says, as a mere materialized tool for the duty of the human being that pulsates in his will. Thus, for Fichte, the truly spiritual is what flows into the human soul as volition. For him, the external world is the sensitized material of duty. And so we see him, how he wants to point out to people again and again throughout his life, to the source, to the living source of their own inner being.

In the Fichte lecture, I pointed out how Fichte stood before his audience, for example in Jena, and tried to touch each individual listener in their soul, so that they would become aware of how the All-Creative lives spiritually within. So he said to his listeners: “Imagine the wall!” Then the listeners looked at the wall and could think the wall. After they had thought the wall for a while, he said: “Now think of the one who thought the wall.” At first the listeners were somewhat perplexed. They were to grasp inwardly, spiritually, each within themselves. But at the same time, it was the way to point each individual to his own self, to point out to him that he can only grasp the world if he finds himself in his deepest inner being and there discovers how what the world wills flows into him and what rises in his own will as the source of his own being. Above all, one sees (and I do not wish to repeat myself today with regard to the lecture I gave here in December) how Fichte lives a world view of power. Therefore, those who listened to him — and many spoke in a similar way — could say: His words rushed “like a thunderstorm that discharges its fire in individual strikes”. And Fichte, by directly grasping the soul, wanted to bring the divine spiritual will that permeates the world, not just good will, to the soul; he wanted to educate great people. And so he lived in a living together of his soul with the world soul and regarded this precisely as the result of a dialogue with the German national spirit, and it was out of this consciousness that he found those powerful words with which he encouraged and strengthened his people in one of Germany's most difficult times. It was precisely out of this consciousness that he found the power to work as he was able to do in the “Speeches to the German Nation,” inspiring his people to a great extent.

Like Fichte's follower, Schelling stands there, especially in his best pages, one could say, like Fichte, more or less forgotten. If Fichte stands more as the man who wants to grasp the will, the will of the world, and let the will of the world roll forth in his own words, if this Fichte stands as the man who, so to speak, commands the concepts and ideas, then Schelling stands before us as he stood before his enthusiastic audiences – and there were many such, I myself knew people who knew the aged Schelling very well – he stands before us, not like Fichte, the commander of the world view, he stands before us as the seer, from whose eyes sparkled what he had to communicate enthusiastically in words about nature and spirit. He stood before his audience in Jena in the 1790s, at what was then the center of learning for the German people. He stood in Munich and Erlangen and Berlin in the 1840s. Everywhere he went, he radiated something of a seer, as if he were surrounded by spirituality and spoke from the realm of the spiritual.

To give you an idea of how such a figure stood in the former heyday of German intellectual life in front of people who had a sense for it, I would like to bring you some words about the lecture, which were written down by an audience member, by a loyal audience member because he met Schelling again and again: Gotthilf Heinrich Schubert. I would like to read to you the words that Schubert wrote about the way Schelling stood before his audience, “already as a young man among young men,” back in the 1790s in Jena. About this, Schubert, who was himself a deeply spiritual person, writes of a person who has wonderfully immersed himself in the secrets of nature, who tried to follow the mysterious weaving of the human soul into the dream world and into the abnormal phenomena of mental life, but who was also able to ascend to the highest heights of human intellectual life. This Schubert writes about Schelling:

Two things stand out in these words of the deep and spirited Schubert. The first is that he felt - and we know that it was the same with others who heard Schelling - that this man speaks from direct spiritual experience, he shapes his words by looking into a spiritual world and thus shapes a wisdom from direct spiritual experience that deals with this spiritual world.

That is the significance, the infinitely significant thing about this great period of German idealism, that countless people then standing on the outside of life heard personalities such as Fichte, such as Schelling and, as we shall see in a moment, Hegel, and from the words of these personalities heard the spirit speak, looked into the realm of these geniuses of the German people. Anyone who is familiar with the intellectual history of humanity knows that such a relationship between the spirit and the age existed only within the German people and could only exist within the German people because of the nature of the German people. This is a special result that is deeply rooted in the very foundations of the German character. That is one thing that can be seen from this.

The other thing is that, in this period, people were formed who, like Schubert, were able to ignite their own relationship to the spiritual world through these great, significant, impressive personalities. From such a state of soul, Schelling developed a thinking about nature and a thinking about soul and spirit that, one might say, bore the character of the most intimate life, but also bore the character of which one might say shows how man is prepared, with his soul, to descend into all being and, in all being, first of all into nature, and then into the spirit, to seek life, the direct life. Under the influence of this way of thinking, knowledge becomes something very special: knowledge becomes inner experience, becoming part of the experience of things.

I have said it again and again: It is not important to place oneself today in some dogmatic way on the ground of what these spirits have said in terms of content. One does not even have to agree with what they said in terms of content. What matters is the way of striving, the way in which they seek the paths into the spiritual world. Schelling felt so intimately connected — even if he expressed it one-sidedly — with what lives and moves in nature that he could once utter the saying, “To know nature is to create nature.” Certainly, in the face of such a saying, the shallow superficial will always be right in comparison to the genius who, like Schelling, utters such a saying from the depths of his being. Let us give the shallow superficialist the right, but let us be clear: even if nature can only be recreated in the human soul, in Schelling's saying, “To recognize nature is to create nature,” means an intimate interweaving of the whole human personality with natural existence. And for Schelling this becomes the one revelation of the divine-spiritual, and the soul of man the other revelation. They confront each other, they correspond to each other. The spirit first created itself in soulless nature, which gradually became ensouled from the plant kingdom to the animal kingdom and to man, as it were, creating the soil in which the soul can then flourish. The soul experiences the spiritual directly in itself, experiences it in direct reality.

How different it appears, when rightly understood, from the spiritual knowledge of nature which is striven for as the outcome, let us say, of Romance popularism. In the development of the German spirit there is no need to descend to the level of tone which the enemies of Germany have now reached when they wish to characterize the relation of the German spiritual life to other spiritual lives in Europe. One can remain entirely on the ground of fact. Therefore, what is to be said now is not said out of narrow national feelings, but out of fact itself. Compare such a desire to penetrate nature, as present in Schelling, where nature is to be grasped in such a way that the soul's own life is submerged in that which lives and moves outside. Compare this with what is characteristic of the Western world view, which reached its highest level with Descartes, Cartesius, at the beginning of the seventeenth century, but has been continued into our days and is just as characteristic of Western culture as Fichte's and Schelling's striving is for German culture. Like Fichte and Schelling later on, Cartesius also takes up a position in relation to the world of nature. He starts by taking the standpoint of doubt. He also seeks within himself a central point through which he can arrive at a certainty about the existence of the world and of life. His famous “Cogito, ergo sum” is well known: “I think, therefore I am.” What does he rely on? Not, like Fichte, on the living ego, from which one cannot take away its existence, because it is continually creating itself out of the world-will. He relies on thinking, which is supposed to be there already, on that which already lives in man: I think, therefore I am — which can easily be refuted with every night's sleep of man, because one can just as well say: I do not think, therefore I am not. Nothing fruitful follows from Descartes' “I think, therefore I am”. But how little this world view is suited to submerging into nature with one's own soul essence can best be seen from a single external characteristic. Descartes tried to characterize the nature surrounding the soul. And he himself sought to address the animals as moving machines, as soulless machines. Only man himself, he thought, could speak of himself as if he had a soul. The animals are moving machines, are soulless machines.

So little is the soul out of this folklore placed in the possibility of immersing itself in the inner life of the external thing that it cannot find inspiration within the animal world. No wonder that this continued until the materialism of the eighteenth century and continued - as we will mention today - until our own days, as in that materialism of the eighteenth century, in that material ism that conceived of the whole world only as a mechanism, and which finally realized, especially in de Lamettrie in his book “L'homme-machine”, even came to understand man himself only as a moving machine. All this is already present in germinal form in Cartesius.

Goethe, out of his German consciousness, became acquainted with this Western world view, and he spoke out of his German consciousness: They offer us a world of moving atoms that push and pull each other. If they then at least wanted to derive the manifold, the beautiful, the great, the sublime phenomena of the world from these atoms that push and pull each other. But after they have presented this bleak, desolate image of the world, they let it be presented and do nothing to show how the world emerges from these accumulations of atoms.

The third thinker who should be mentioned among those minds that, as it were, form the background of the world view from which everything that the German mind has achieved in that time through Goethe, Schiller, Herder, Lessing and so on has sprung, is Hegel. In him we see the third aspect of the German mind embodied at the same time. In him we see a third way of finding the point in the soul through which this human soul can feel directly one with the whole world, with that which, in a divine-spiritual way, pulses, weaves and permeates the world. If in Fichte we see the will grasping directly in the innermost part of man, and in Schelling, I might say, the mind, then in Hegel we see the human thought grasped. But in that Hegel attempts to grasp the thought not merely as human, but in its purity, detached from all sensual sensations and perceptions, directly in the soul, Hegel feels as if, in living in the living and breathing and becoming of pure thought, he also lives in the thought that not only lives in the soul, but that is only meant to appear in the soul, because it reveals itself in it, as divine-spiritual thinking permeating all of the world. Just as the divine spiritual beings scatter their thoughts throughout the world, as it were, thinking the world and continually fashioning it in thought, so it is revealed when the thinker, alone with himself, gives rise to pure thinking, thinking that is not borrowed from the external world of the senses but that the human being finds as thinking that springs up within him when he gives himself to his inner being. Basically, what Hegel wants, if one may say so, is a mystical will. But it is not an unclear, dark or nebulous mysticism. The dark, unclear or nebulous mysticism wants to unite with the world ground in the darkest feelings possible. Hegel also wants the soul to unite with the ground of the world, but he seeks this in crystal clarity, in the transparency of thinking; he seeks it in inner experience, he seeks it in the world of thoughts. In perfect clarity, he seeks for the soul that which is otherwise only believed in unclear mysticism.

All this shows how these three important minds are endeavoring from three different sides to bring the human soul to experience the totality of reality by devotion to the totality of reality, how they are convinced that something can be found in the soul that experiences the world in its depths and thus yields a satisfying world view.

Fichte speaks to his Berlin students in 1811 and 1813 about attaining such a world picture in such a way that it is clear that he is well aware that one must strive for certain powers of knowledge that lie dormant in the soul. Fichte then says to his Berlin students in the years mentioned: If one really wants to have that which must be striven for in order to truly and inwardly grasp the world spiritually, then it is necessary that the human being finds and awakens a slumbering sense, a new sense, a new sense organ, within himself. Just as the eye is formed in the physical body, so a new sense organ must be developed out of the soul in Fichte's sense, if we are to look into the spiritual world. That is why Fichte boldly says to his listeners in these years, when, as far as he could achieve it in his relatively short life, his world view has reached the highest peak: What I have to say to you is like a single seeing person entering a world of blind people. What he has to say to them about the world of light, the world of colors, initially affects them, and at first they will say it is nonsense because they cannot sense anything.

And Schelling - we can already see it in the saying that Schubert made about him - has drawn attention to intellectual intuition. What he coined in his words, for which he coined a wisdom, he sought to explore in the world by developing the organ within him into an “intellectual intuition”. From this intellectual intuition, Schelling speaks in such a way that he could have the effect that has just been characterized.

From his point of view, Hegel then opposed this intellectual view. He believed that to assert this intellectual view was to characterize individual exceptional people, people who, through a higher disposition, had become capable of looking into the spiritual world. Hegel, on the contrary, was thoroughly convinced that every human being is capable of looking into the spiritual world, and he wanted to emphasize this thoroughly.

Thus these minds were opposed to each other not only in the content of what they said, but they were also opposed to each other in such profound views. But that is not the point, but rather the fact that they all basically strive for what can truly be called spiritual science: the experience of the world through that which sits in the deepest part of man. And in this they are united with the greatest spirit who created out of German folkhood, with Goethe, as Fichte, Hegel and Schelling have often said.

Goethe speaks of this contemplative power of judgment in a beautiful little essay entitled “Contemplative Power of Judgment”. What does Goethe mean by this contemplative power of judgment? The senses initially observe the external physical world. The mind combines what this external physical world presents to it. When the senses observe the external physical world, they do not see the essence of things, says Goethe; this must be observed spiritually. In this process, the power of judgment must not merely combine; the concepts and ideas that arise must not merely arise in such a way that they seek to depict something else; something of the world spirit itself must live in the power that forms concepts and ideas. The power of judgment must not merely think; the power of judgment must look at, look spiritually, as the senses otherwise look. Goethe is completely at one with those who have, as it were, provided the background for the world view, just as they feel at one with him. Just as Fichte, for example, when he published the first edition of his seemingly so abstract Theory of Science, sent it to Goethe in sheets and wrote to him: “The pure spirituality of feeling that one sees in you must also be the touchstone for what we create.

A wonderful relationship of a spiritual kind exists between the three world-view personalities mentioned and minds such as Goethe; we could also cite Schiller, we could also cite Herder, we could cite them all, who in such great times drew directly from the depths of German national character.

It must be said that all that was created in Fichte, Schelling, Hegel, and in the others, contains something that is not fully expressed in any of them: Fichte seeks to recognize the spiritual world by experiencing the will as it flows into the soul; Schelling turns more to the mind, Hegel to the thought content of the world, others to other things. Above all of them, as it were, like the unity that expresses itself in three or so many different ways, hovers that which one can truly call the striving of the German national spirit itself, which cannot be fully expressed by any single personality, but which expresses itself as in three shades, for example, in relation to a world view in Fichte, Schelling and Hegel. Those who do not stand as dogmatic followers or opponents to these personalities – one could be beyond such childishness today, that one wants to be a follower or opponent of a spirit if one wants to understand it in its greatness – but have a heart and a mind and an open feeling for their striving, will discern everywhere, in all their expressions, something like the German national soul itself, so that what they say is always more powerful than what is directly expressed. That is the strange and mysterious thing about these minds. And that is why later, far less important personalities than these great, ingenious ones, were even able to arrive at more significant, more penetrating spiritual truths than these leading and dominant minds themselves. That is the significant thing: through these minds something is expressed that is more than these minds, that is the central German national spirit itself, which continues to work, so that lesser minds, far less talented minds, could come, and in these far less talented minds the same spirit is expressed, but even in a more spiritual scientific way than in Fichte, Schelling, Hegel themselves. They were the ones who first, I might say, set the tone and for the first time communicated something to the world, drawing it from the source of spiritual life. Even for geniuses, this is difficult. But once the great, powerful stimulus had been provided, lesser minds followed. And it must be said that these lesser minds in some cases captured the path into the spiritual worlds even more profoundly and meaningfully than those on whom they depended, who were their teachers.

Thus we see in Immanuel Hermann Fichte, the son of the great Johann Gottlieb Fichte, how he strives in his own way for a spiritual science, and in such a way that he seeks a higher human being in the sensual human being who stands before us, who is grasped by the outer senses and outer science , whom he calls an etheric human being, and in whom lie the formative forces for this physical human being, which are built up before the physical body receives its hereditary substance from the parents, and which are maintained as the sum of the formative forces when the physical body passes through the gate of death. Immanuel Hermann Fichte speaks of an ethereal human being, of an ethereal human being who is inwardly strengthened and filled with strength, who belongs to the eternal forces of the universe just as the human being here belongs to the physical forces of the hereditary current as a physical human being, probably because of his association with his father, who was a good educator for him.

And one would like to say: How carried to higher heights we find the Fichtean, the Schellingian striving in a man who has become little known, who almost belongs to the forgotten spirits of German intellectual life, but in whom is deeply rooted precisely what is the essence of the German national spirit - in Troxler. Troxler - who knows Troxler? And yet, what do we know of this Troxler? Under the influence of Schelling, in particular, he wrote his profound > Blicke in das Wesen des Menschen in 1811 and then gave his lectures on philosophy in 1834. These lectures are certainly not written in a piquant way, to use the foreign word for something foreign, but they are written in such a way that they show us: A person is speaking who does not just want to approach the world with the intellect, with which one can only grasp the finite, but one who wants to give the whole personality of the human being with all its powers to the world, so that this personality, when it immerses itself in the world's phenomena, brings with it a knowledge that is fertilized by the co-experience, by the most intimate co-experience with the being of the world. And Troxler knows something about the fact that among those powers of the soul that are initially turned towards external nature and its sensuality, higher spiritual powers live. And in a strange way, Troxler now seeks to elevate the spirit above itself. He speaks of a super-spiritual sense that can be awakened in man, of a super-spiritual sense that slumbers in man. What does Troxler mean by that? He means: The human spirit otherwise thinks only in abstract concepts and ideas that are dry and empty, mere images of the external world; but in the same force that lives in these abstract concepts and ideas, there also lives something that can be awakened by man as a spiritual being. Then he sees in supersensible images the way one can see external reality with the eyes. In ordinary cognition, the sensory image is present first, and the thought, which is not sensory-pictorial, is added in the process of cognition. In the spiritual process of cognition, the supersensible experience is present; this could not be seen as such if it did not pour itself through a power that is natural to the spirit into the image, which brings it to a spiritual-descriptive sensualization. For Troxler, such knowledge is that of the super-spiritual sense. And what this super-spiritual sense bypasses, Troxler calls the supersensible spirit, the spirit that rises above mere observation of the sensual, and which, as spirit, experiences what is out there in the world. How could I fail to mention to those esteemed listeners who heard a lecture like the one I gave on Friday two weeks ago that in this supersensible sense and supersensible spirit of Troxler, the germs — if only the germs, but nevertheless the germs — lie in what I had to characterize as the two paths into spiritual science,

But there is another way in which Troxler expresses it wonderfully. He says: When the human being is first placed in his physical body with his soul, with his eternal self, when he stands face to face with the moral, the religious, but also with the outer, immediate reality, then he develops three forces: faith, hope and love. These three forces, which he continues to develop, he develops in life within the physical-sensual body. It simply belongs to the human being, as he stands in the physical-sensual world, that he lives in faith, in love, in hope. But Troxler says: That which is proper to the soul of man here within the physical body as faith, as justified belief, is, so to speak, the outer expression of a deeper power that is within the soul, which, through this faith, shines into the physical world as a divine power. But behind this power of faith, which, in order to unfold, absolutely requires the physical body, lies supersensible hearing. This means that faith is, in a sense, what a person makes out of supersensible hearing. By making use of the sensory instrument for supersensible hearing, he believes. But if he frees himself from his sensory body and experiences himself in the soul, then the same power that becomes faith in the sensory life gives him supersensible hearing, through which he can delve into a world of spiritual sound phenomena through which spiritual entities and spiritual facts speak to him.

And the love that a person develops here in the physical body, which is the flowering of human life on earth, is the outer expression of a power that lies behind it: for spiritual feeling or touching, says Troxler. And when a person delves deeper into this same power, which lives here as the blossom of the moral earthly existence, of the religious earthly existence, when he delves deeper into this love, when he goes to the foundations of this love, then he discovers within himself that the spiritual man has organs of feeling through which he can touch spiritual beings and spiritual facts just as he can touch physical facts with his sensory organs of feeling or touching. Behind love lies spiritual feeling or touching, as behind faith lies spiritual hearing.

And behind the hope that a person has in this or that form lies spiritual vision, the insight through the spiritual sense of seeing into the spiritual world.

Thus, behind what a person experiences as the power of faith, love and hope, Troxler sees only the outer expression of higher powers: for spiritual hearing, for spiritual feeling, for spiritual beholding or seeing. And then he says: When a person can give himself to the world in such a way that he gives himself with his spiritual hearing, spiritual feeling, spiritual seeing, then not only do thoughts come to life in him that so externally and abstractly reflect the external world, but, as Tro “sensible thoughts”, thoughts that can be felt themselves, that is, that are living beings, and ‘intelligent feelings’, that is, not just dark feelings in which one feels one's own existence in the world, but something through which the feelings themselves become intelligent. We know from the lecture just mentioned that it is actually the will, not the feelings; but in Troxler there is definitely the germ of everything that can be presented in spiritual science today. When a person awakens to this seeing, to this hearing and sensing of the spiritual world, when in this feeling a life of thought awakens through which the person can connect with the living thought that weaves and lives in the spiritual world, just as thought lives in us essentially, not just abstractly. Troxler feels his striving for spiritual science so deeply. And I would like to read a passage from Troxler from which you can see just how profound this striving was for Troxler. He once said:

"In the past, philosophers distinguished a fine, noble soul body from the coarser body, or assumed that the soul was a kind of covering for the face within this body, that the soul had an image of the body, which they called a schema, and that the soul was the higher inner man... In more recent times, even Kant in Dreams of a Spirit-Seer seriously dreams, in jest, an entire inward, spiritual man who carries all the limbs of the outward on his spirit body."

Troxler then draws attention to others who have more or less sensed this other side of the nature of the world from the depths of German spiritual endeavor. Troxler continues:

"Lavater writes and thinks in the same way, and even when Jean Paul makes humorous jokes about Bonnet's undergarment and Platner's soul corset, which are said to be , we also hear him asking: What is the purpose and origin of these extraordinary talents and desires within us, which, like swallowed diamonds, slowly cut our earthly shell? Why was I stuck to this dirty lump of earth, a creature with useless wings of light, when I was supposed to rot back into the birth clod without ever wriggling free with ethereal wings?"

Troxler draws attention to such currents in German intellectual life. And then he comes up with the idea that a special science could now arise from this, a science that is a science but that has something in common with poetry, for example, in that it arises from the human soul, in that not a single power of the soul, but the whole human soul, surrenders itself in order to experience the world together with others.

If you look at people from the outside, Troxler says, you get to know anthropology. Anthropology is what arises when you examine with the senses and with the mind what the human being presents and what is revealed in the human being. But with this one does not find the full essence of the human being. What Troxler calls in the characterized sense, spiritual hearing, spiritual feeling, spiritual seeing, what he calls supersensible spirit, superspiritual sense, that is part of it, in order to see something higher in the human being. A science stands before his soul, which does not arise out of the senses, not out of mere intellect, but out of this higher faculty of knowledge in the human being. And Troxler speaks very characteristically about this science in the following way. He says - Troxler's following words were written in 1835 -:

"If it is highly gratifying that the newest philosophy, which we have long recognized as the one that founds all living religion and must reveal itself in every anthroposophy, thus in poetry as well as in history, is now making headway, it cannot be overlooked, that this idea cannot be a true fruit of speculation, and that the true personality or individuality of man must not be confused either with what it sets up as subjective spirit or finite ego, nor with what it confronts with as absolute spirit or absolute personality.

In the 1830s, Troxler became aware of the idea of anthroposophy, a science that seeks to be a spiritual science based on human power in the truest sense of the word. Spiritual science can, if it is able to correctly understand the germs that come from the continuous flow of German intellectual life, say: Among Western peoples, for example, something comparable to spiritual science, something comparable to anthroposophy, can indeed arise; but there it will always arise in such a way that it runs alongside the continuous stream of the world view, alongside what is there science, and therefore very, very easily becomes a sect or a sectarianism. , but it will always arise in such a way that it runs alongside the continuous stream of world view, alongside what is science there, and therefore very, very easily tends towards sectarianism or dilettantism. In German spiritual life — and in this respect German spiritual life stands alone — spiritual science arises as something that naturally emerges from the deepest impulses, from the deepest forces of this German spiritual life. Even when this German spiritual life becomes scientific with regard to the spiritual world and develops a striving for spiritual knowledge, the seeds of what must become spiritual science already lie in this striving. Therefore, we never see what flows through German intellectual life in this way die away.

Or is it not almost wonderful that in 1856 a little book was published by a pastor from Waldeck? He was a pastor in Sachsenberg in Waldeck. In this little book – as I said, the content is not important, but the striving – an attempt is made, in a way that is completely opposed to Hegel, to find something for the human soul, through which this human soul, by awakening the power slumbering in it, can join the whole lofty awakening spiritual world. And this is admirably shown by the simple pastor Rocholl in Sachsenberg in the Principality of Waldeck in his little book: 'Contributions to the History of German Theosophy' — a small booklet, but full of real inner spiritual life, of a spiritual life in which one can see that one who has sought it in his solitude finds everywhere the possibility of rising from the lonely inner experience of the soul to broad views of the world that are hidden behind the sensual one and yet always carry this sensual one, so that one has only one side of the world when one looks at this sensual life. One does not know what one should admire first in such a little book, which must certainly make a fantastic impression today – but that is not the point; whether one should admire more the fact that the simple country pastor found his way into the deepest depths of spiritual endeavor, or whether one should admire the foundations of the continuous flow of German intellectual life, which can produce such blossoms even in the simplest person. And if we had time, I could give you hundreds and hundreds of examples from which you would see how, admittedly not in the field of outwardly recognized, but more in the field of forgotten spiritual tones, but nevertheless vividly surviving spiritual tones, are present everywhere in such people who carry forward to our days what can be called a spiritual-scientific striving within the development of German thought.

As early as the first edition of my World and Life Views, which appeared more than a year and a half ago under the title of Riddles of Philosophy, I called attention to a little-known thinker, Karl Christian Planck. But what good did it do to call attention to such spirits, at least initially? Such spirits are more tangible as an expression, as a revelation of what is now alive, what is not expressed in the scientific activity in question, but nevertheless supports and sustains this scientific activity in many ways. Such spirits arise precisely from the deepest depths of the German character, of which Karl Christian Planck is one. Planck has written a book entitled 'Truth and shallowness of Darwinism', a very important book. He has also written a book about the knowledge of nature. I will mention only the following from this book, although basically every page is interesting:

When people talk about the earth today, they talk, I would say, in a geological sense. The earth is a mineral body to them, and man walks on it as an alien being. For Planck, the Earth, with everything that grows on it and including man, is a great spiritual-soul organism, and man belongs to it. One has simply not understood the Earth if one has not shown how, in the whole organism of the Earth, the physical human being must be present in that his soul is outwardly embodied. The earth is seen as a whole, all its forces, from the most physical to the most spiritual, are grasped as a unity. Planck wants to establish a unified world picture, which is spiritual, to use Goethe's expression. But Planck is aware – in this respect he is one of the most characteristic thinkers of the nineteenth century – of how what he is able to create really does emerge from the very depths of the German national spirit. He expresses this in the following beautiful words in his essay 'Grundlinien einer Wissenschaft der Natur' (Foundations of a Science of Nature), which appeared in 1864:

“He is fully aware of the power of deeply rooted prejudices against his writing, stemming from previous views. But just as the work itself, despite all the unfavorable circumstances that arose from the author's overall situation and professional position,” namely, he was a simple high school teacher, not a university professor — “a work of this kind was opposed, but its realization and its way into the public has fought, then he is also certain that what must now first fight for its recognition will appear as the simplest and most self-evident truth, and that in it not only his cause, but the truly German view of things, will triumph over all still unworthy external and un-German views of nature and spirit.

What our medieval poetry has already unconsciously and profoundly foreshadowed will finally be fulfilled in our nation in the maturity of the times. The impractical inwardness of the German spirit, which has been afflicted with harm and ridicule (as Wolfram von Eschenbach describes it in his “Parzival”)” - this was written in 1864, long before Wagner's ‘Parsifal’! “Finally, in the strength of its unceasing striving, it attains the highest, it gets to the bottom of the last simple laws of things and of human existence itself; and what poetry has symbolized in a fantastically medieval way in the wonders of the Grail, the mastery of which is attained by its hero, conversely receives its purely natural fulfillment and reality in the lasting knowledge of nature and of spirit itself.

Thus speaks he who then gave the summary of his world picture under the title “The Will of a German”, in which an attempt is really made, again at a higher level than was possible for Schelling, to penetrate nature and spirit. In 1912, this “The Will of a German” was published in a new edition. I do not think that many people have studied it. Those who deal with such things professionally had other things to do: the books by Bergson, by that Bergson — his name is still Bergson! who has used the present time not only to revile but also to slander in the truest sense what has emerged from German intellectual life; who has managed to describe the entire current intellectual culture of the Germans as mechanistic. I have said here before: when he wrote that the Germans have descended from the heights on which they stood under Goethe, Schiller, Herder, Schelling and Hegel, and that now they are creating a mechanical culture, he probably believed that the Germans, when they march up with cannons, would declaim Novalis or Goethe's poems to their opponents! But from the fact that he now only sees—or probably does not see—guns and rifles, he makes German culture into a completely mechanistic one.

Now, just as the other things I have been saying during this period have been said again and again in the years before the war, and also to members of other nations – so that they must not be understood as having been prompted by the situation of war – I tried to present Bergson's philosophy in the book that was completed at the beginning of the war, the second edition of my “Weltund Lebensanschauungen” (World and Life Views). And in the same book I pointed out how, I might say, one of the most brilliant ideas in Bergson's work, infinitely greater, more incisive and profound — here again we have such a forgotten 'tone of German intellectual life' — had already appeared in 1882 in the little-known Wilhelm Heinrich Preuss. At one point in his books, Bergson draws attention to the fact that when considering the world, one should not start with the mineral kingdom and then the plant and animal kingdoms, and only then include man in them, but rather start with man; how man is the is original and the other entities in the continuous flow, in which he developed while he was the first, has rejected the less perfect, so that the other natural kingdoms have developed out of the human kingdom.

In my book Rätseln der Philosophie (Mysteries of Philosophy), I pointed out how the lonely, deep thinker, but also energetic and powerful thinker, Wilhelm Heinrich Preuss, in his book Geist und Stoff (Mind and Matter), and basically in fact, even earlier than 1882, this idea in a powerful, courageous way, - the idea that one cannot get along with Darwinism understood in a purely Western sense, but that one has to imagine: if you go back in the world, you first have the human being. The human being is the original, and as the human being develops further, he expels certain entities, first the animals, then the plants, then the minerals. That is the reverse course of development.

I cannot go into this in detail today – I have even dealt with this idea several times in lectures from previous years – but I would like to mention today that this spiritual worldview is fully represented in the German spiritual movement of the 1880s in the book by Preuss, 'Geist und Stoff' (Spirit and Matter). I would like to read to you a key passage from my book “The Riddles of Philosophy” so that you can see how a powerful world view, which is part of the whole current that I have characterized for you today, flows into the spiritual life of humanity in weighty words. Preuss says:

The center of this new doctrine is man, the only species on our planet that recurs: Homo sapiens. It is strange that the older observers started with natural objects and then went so astray that they could not find the way to man, which Darwin only managed in the most miserable and thoroughly unsatisfactory way by seeking the progenitor of the Lord of Creation among the animals, while the naturalist should start with himself as a human being, and thus gradually return to humanity through the whole realm of being and thinking! It was not by chance that human nature emerged from the evolution of all earthly things, but by necessity. Man is the goal of all telluric processes, and every other form emerging alongside him has borrowed its traits from his. Man is the first-born being of the whole cosmos... When his germs had emerged, the remaining organic residue no longer had the necessary strength to produce further human germs. What emerged was animal or plant...

In 1882, what the human soul can experience spiritually, presented within German intellectual life! Then Bergson comes along and by no means presents the thought in such a powerful, penetrating way, connected with the innermost life of the soul, but, one might say, in a slightly pursed, mincing, more and more indeterminate way. And people are overwhelmed by Bergson and do not want to know about Preuss. And Bergson apparently knows nothing about Preuss. But that is about as bad for someone who writes about worldviews as it would be if he knew about it and did not say anything. But we do not want to examine whether Bergson knew and did not say, or whether he did not know, now that it has been sufficiently proven that Bergson not only borrowed ideas from Schopenhauer and expressed them in his own words, but also took ideas from the entire philosophy of German idealism, for example Schelling and Fichte, and seems to consider himself their creator. It is indeed a special method of characterizing the relationship of one people to another, as Bergson now continually does to his French counterparts, by presenting German science and German knowledge as something particularly mechanical, after he has previously endeavored - which is probably not a very mechanical activity - to describe these German world-view personalities over pages. After a while, one realizes that Bergson could have kept silent altogether if he had not built his world view on the foundations of the German world view personalities, which is basically nothing more than a Cartesian mechanism, the mechanism of the eighteenth century, warmed up by a somewhat romantically understood Schellingianism and Schopenhauerianism.

As I said, one must characterize things appropriately; for it must be clear to our minds that when we speak of the relationship of the German character in the overall development of humanity, we do not need to adopt the same method of disparaging other nationalities that is so thoroughly used by our opponents today. The German is in a position to point out the facts, and he will now also gain strength from the difficult trials of the present time to delve into the German soul, where he has not yet succeeded. The forgotten sides of the striving for spiritual science will be remembered again. I may say this again and again, after having endeavored for more than thirty years to emphasize another side of the forgotten striving of German knowledge.

From what has emerged entirely from the British essence of knowing directed only at the outside world, we have the so-called Newtonian color theory. And the power of the British essence, not only externally but also internally, spiritually, is so great that this Newtonian color theory has taken hold of all minds that think about such things. Only Goethe, out of that nature which can be won from German nationality, has rebelled against Newton's theory of colours in the physical field. Certainly, Newton's theory of colours is, I might say, in one particular chapter, what de Lamettrie's L'Homme-Machine can be for all shallow superficial people in the world. Only the case with the theory of colours is particularly tragic. For 35 years, as I said, I have been trying to show the full significance of Goethe's Theory of Colours, the whole struggle of the German world-view, as it appears in Goethe with regard to the world of colour, against the mechanistic view rooted in British folklore with Newton. The chapter 'Goethe versus Newton' will also come into its own when that which lives on in a living, active way, even if not always consciously, comes more and more to the fore and can be seen by anyone who wants to see. And it will come to the fore, precisely as a result of the trials of our time, the most intimate awareness of the German of the depth of his striving for knowledge.

It is almost taken for granted, and therefore as easy to grasp as all superficially taken for granted things, when people today say: science is of course international. The moon is also international! Nevertheless, what individuals have to say about the moon is not at all international. When Goethe traveled, he wrote back to his German friends: “After what I have seen of plants and fish near Naples and in Sicily, I would be very tempted, if I were ten years younger, to make a journey to India, not to discover anything new, but to look at what has been discovered in my way.” Of course, science is international. It is not easy to refute the corresponding statements, because they are self-evident, as everything superficial is self-evident. But as I said, it is also international like the moon. But what the individual nations have to say about what is international from the depths, from the roots of their national character, that is what is significant and also what is effective in furthering the development of humanity from the way in which the character of each individual nation relates to what can be recognized internationally. That is what matters.

To this day, however, it cannot be said that precisely that which, in the deepest sense, represents the German character has made a significant impression on the path of knowledge in the period that followed. Within the German character itself, Fichte, Schelling and Hegel initially had such a great effect that posterity was stunned and that it initially produced only one or the other, one or the other side, that even un-German materialism was able to gain a foothold within the German spiritual life. But it is particularly instructive to see how that which is primordially German works in other nationalities when it is absorbed into them. And Schelling, for example, is primordially German. Schelling has had a great effect, for example within Russian spiritual life. Within Russian spiritual life, we see how Schelling is received, how his powerful views of nature, but especially of history – the Russian has little sense of the view of nature – are received. But we also see how precisely the essentials, what matters, cannot be understood at all in the east of Europe. Yes, it is particularly interesting – and you can read more about this in my writing “Thoughts During the Time of War” – how this eastern part of Europe in the nineteenth century gradually developed a complete rejection of precisely the intellectual life not only of Central Europe, but even of Western Europe. And one gets an impression of German intellectual life when one sees how this essential, which I have tried to bring out today, this living with the soul in the development of nature and the spirit, cannot be understood in the East, where things are accepted externally. In the course of the nineteenth century, consciousness has swollen terribly in the East, especially among intellectuals – not among the peasants, of course, who know little about war even when they are waging it. The intellectual life of the East is, however, a strange matter. I have already explained it: Slavophilism appears in the first half of the nineteenth century, in the 1830s, precisely fertilized by Fichte, Schelling and Hegel; but it appears in such a way that Fichte, Schelling and Hegel are only taken superficially , quite superficially, so that one has no inkling of how Fichte, Schelling and Hegel — the tools of the will, of the soul, of thinking — actually live objectively together with what outwardly interweaves and lives through the world. And so it could come about that this Russian element, which in terms of its sense of knowledge still lived deeply in medieval feeling, took up Fichte, Schelling and Hegel in such a way that an almost megalomaniacal view of the nineteenth century, which in literary and epistemological terms is really a kind of realization of Peter the Great's Political Testament, whether falsified or not.

What did they know about the German world view over there! In one of my recent lectures, I showed how Goethe's “Faust” truly grows out of what we, once again, can allow to affect our souls as a German world view. But we have only to hear Pissarew — who as a Russian spirit is deeply influenced by Goethe — speak about Goethe's Faust, and we shall see how it is impossible not to understand what is most characteristic and most essential to the German national soul. Pissarew says, for example: “The small thoughts and the small feelings had to be made into pearls of creation” - in “Faust he means the small thoughts, the human feelings that only concern people! “Goethe accomplished this feat, and similar feats are still considered the greatest victory of art; but such hocus-pocus is done not only in the sphere of art, but also in all other spheres of human activity."

It is an interesting chapter in the history of ideas that in the case of minds such as Ivan Vasilyevich Kireevsky or Khomyakov, for example, precisely that which lives great and significant as inwardness, but as clear inwardness, dark and nebulous sentimentalism, has continued to live in such minds and we could cite a long line right up to the present day, precisely from Russian ideological minds - how in this Russian ideological mind the conviction has generally formed: that which lives to the west of us is an aged culture, a culture that has outlived itself; it is ripe for extinction. The Russian essence is there, that must replace what is in Central Europe and they also meant Western Europe in the nineteenth century, especially England - what is in England.

This is not something I have picked out at one point or another, but it is a consistent feature of Russian intellectual life, which characterizes those who matter, who set the tone. In Kireyevsky's work, this intensifies around 1829 to a saying that I will read in a moment, and one will see from such a saying that what is heard today from the East did not just arise today, but that it is deeply rooted in what has gradually accumulated in this East.

But before that, I want to cite something else. The whole thing starts with Slavophilism, with a seemingly scientific and theoretical focus on the importance of the Russian people, who must replace an old and decrepit Europe, degenerating into nothing but abstract concepts and cold utilitarian ideas. Yes, as I said, this is something that is found again and again in Russian intellectual life. But where does this Slavophilism actually come from? How did these people in the East become aware of what they later repeated in all its variations: the people in Central and Western Europe have become depraved, are decrepit; they have managed to eliminate all love, all feeling from the heart and to live only in the mind, which leads to war and hatred between the individual peoples. In the Russian Empire, love lives, peace lives, and so does a science that arises from love and peace. Where do these people get it from? From the German Weltanschauung they have it! Herder is basically the first Slavophile. Herder first expressed this, which was justified in his time, which is also justified when one looks at the depth of the national character, which truly has nothing to do with today's war and with all that has led to this war. But one can point out that which has led to the megalomania among the so-called intellectuals: We stand there in the East, everything over there is old, everything is decrepit, all of it must be exterminated, and in its place must come the world view of the East.

Let us take to heart the words of Kirejewski. He says in 1829: “The fate of every European state depends on the union of all the others; the fate of Russia depends on Russia alone. But the fate of Russia is decided in its formation: this is the condition and source of all goods. As soon as all these goods will be ours, we will share them with the rest of Europe, and we will repay all our debts to it a hundredfold.”

Here we have a leading man, a man repeatedly lionized by the very minds that have more often than not rejected the ongoing development of Russian intellectual life. Here we have it stated: Europe is ripe for destruction, and Russian culture must replace it. Russian culture contains everything that is guaranteed to last. Therefore, we are appropriating everything. And when we have everything, well then we will be benevolent, then we will share with the others in a corresponding manner. That is the literary program, already established in 1829 within Russian humanity by a spirit, in whose immaturity, in whose sentimentality even Fichte, Schelling and Hegel have worked.

There is a remarkable conception in the East in general. Let me explain this in conclusion. For example, in 1885 an extraordinary book was published by Sergius Jushakow, an extraordinary book, as I said. Jushakow finds that Russia has a great task. In 1885, he finds this task even more directed towards Asia. Over there in Asia, he believes, live the descendants of the ancient Iranians – to which he also counts the Indians, the Persians – and the ancient Turanians. They have a long cultural life behind them, have brought it to what is evident in them today. In 1885, Yushakov said that Westerners had intervened in this long cultural life, intervening with what they could become from their basic feelings and from their worldview. But Russia must intervene in the right way.

A strange Pan-Asiaticism, expressed by Yushakov in a thick book in 1885 as part of his program! He says: “These Asiatic peoples have presented their destiny in a beautiful myth—which is, however, true. There are the Iranian peoples over there who fought against Ahriman, as Jusakhov says, against the evil spirit Ahriman, who causes infertility and drought and immorality, everything that disturbs human culture. They joined forces with the good spirit Ormuzd, the god of light, the spirit that gives everything that promotes people. But after the Asians had received the blessings of Ormuzd within their spiritual life for a while, Ahriman became more powerful. But what did the European peoples of the West bring to the Asians, according to Jushakow? And that is quite interesting. Yushakov argues that the peoples of the West, with their cultural life, which in his view is degenerate and decrepit, have crossed over to Asia to the Indians and the Persians, and have taken from them everything that Ormuzd, the good Ormuzd, has fought for. That is what the peoples of the West were there for. Russia will now cross over to Asia – it is not I who say this, but the Russian Yushakov – because in Russia, rooted in a deep culture, is the alliance between the all-fertility-developing peasant and the all-chivalry-bearing — as I said, it is not I who say it, Yushakov says it — and from the alliance of the peasant and the Cossack, which will move into Asia, something else will arise than what the Western peoples have been able to bring to the Asians. The Western peoples have taken the Ormuzd culture from the Asians; but the Russians, that is, the peasants and the Cossacks, will join forces with poor Asia, which has been enslaved by the Westerners, and will fight with it against Ahriman and will unite completely with it. For what the Asians, under the leadership of Ormuzd, have acquired as a coming together with nature itself, the Russians will not take away from them, but will join with them to fight against Ahriman once more.

And in 1885, this man describes in more detail how these Western peoples actually behaved towards the Asian people plagued by Ahriman. He does not describe the Germans, for which he would have had little reason at the time, but he, Yushakov, the Russian, describes the English. And he says of the English that, after all they have been through, they believe that the Asian peoples are only there to clothe themselves in English fabrics, fight among themselves with English weapons, work with English tools, eat from English vessels and play with English baubles. And further, in 1885, Yushakov said: “England exploits millions of Hindus, but its very existence depends on the obedience of the various peoples who inhabit the rich peninsula; I do not wish anything similar for my fatherland – I can only rejoice that it is sufficiently far removed from this state of affairs, which is as glorious as it is sad.”

It is likely that these sentiments, which were not only expressed by Jushakow in 1885, but also by many others, led to Russia initially not allying itself with the Asians to help them against Ahr Ahriman, but that it first allied itself with the “so brilliant as it is sad state” of England in order to trample the “aged”, “marshy” Europe into the ground.

What world history will one day see in this ring closing around Central Europe can be expressed quite simply. One need only mention a few figures. These few figures are extremely instructive because they are reality. One day, history will raise the question, quite apart from the fact that this present struggle is the most difficult, the most significant, the greatest that has occurred in the development of human history, quite apart from the fact that it is merely a matter of the circumstances of the figures: How will it be judged in the future that 777 million people are closing in on 150 million people? 777 million people in the so-called Entente are closing in on 150 million people and are not even expecting the decision to come from military valor, but from starvation. That is probably the better part of valor according to the views of 777 million people! There is no need to be envious about the soil in which a spiritual life developed as we have described it, because the figures speak for themselves. The 777 million people live on 68 million square kilometers, compared to 6 million square kilometers on which 150 million people live. History will one day take note of the fact that 777 million people live on 68 million square kilometers, ring-shaped against 150 million people on 6 million square kilometers. The German only needs to let this fact speak in this as well as in other areas, which prevents one from falling into one-sided national shouting and ranting and hate-filled speech, into which Germany's enemies fall.

I do not want to talk now about those areas that do not belong here and that will be decided by weapons. But we see all too clearly how, today, what one wants to cherish and carry as German culture is really enclosed, lifted up above the battlefield of weapons, enclosed by hatred and slander, by real slander , not only hatred; how our sad time of trial is used to vilify and condemn precisely that which has to be placed in world history, in the overall development of mankind, in this way. For what is it, actually, that confronts us in this German intellectual life with all its conscious and forgotten tones? It is great because it is the second great flowering of insight and the second great flowering of art in the history of humanity. The first great flowering of art was Greek culture. At the turn of the eighteenth to the nineteenth century, the development of Germany produced a flowering of which even a mind like Renan said, when, after absorbing everything else, he became acquainted with the development of Germany in Goethe and Herder: “I felt as if I were entering a temple, and from that moment everything that I had previously considered worthy of the divinity seemed to me no more than withered and yellowed paper flowers.” What German intellectual life has achieved, says Renan, comparing it with the other, is like differential calculus compared to elementary mathematics. Nevertheless, on the same page on which he wrote these words to David Friedrich Strauß, Renan points to that current in France which, in the event of the loss of Alsace-Lorraine, called for a “destructive struggle against the Germanic race”. This letter was written in 1870.

This German intellectual life has been recognized time and again. But today it must be misunderstood. For how else could the words be found that are spoken in the ring that surrounds us!

If we look across, not with Yushakov's eyes, but with unbiased eyes, to Asia, we see a human culture that has grown old, that also strove for knowledge, but that strove for knowledge according to an old, pre-Christian way. There, the ego is sought to be subdued in order to merge into the universe, into Brahman or Atman, with the extinction of the ego. This is no longer possible. Now that the greatest impulse in human history, the Christ impulse, has become established in human history, the ego itself must be elevated, strengthened, not subdued as in Oriental spiritual life, but on the contrary, strengthened in order to connect as an ego with the spiritual-divine in the world, which pulsates and weaves and lives through the world. That is the significant thing, how this is again shining forth in the German spiritual striving. And this, which is unique and which must be incorporated as one of the most essential tones in the overall development of humanity, is what is coming to life in the 6 million square kilometers, compared to the 68 million square kilometers. This fact must be obscured from those who, as I said, do not fight with weapons, but who fight with words and slander this Central European spiritual life. They must cover this fact with fog. They must not see it. But we must admit it to ourselves, we must try to explain to ourselves how it is possible that these people can be so blinded as to fail to recognize the very depth of this connection of one's own soul with the spiritual life outside in the world.

Boutroux, who traveled around here in Germany for a short time before the war and even spoke at universities about the spiritual brotherhood of Germany and France, now tells his French audience how the Germans want to grasp everything inwardly. He even makes a joke: if a Frenchman wants to get to know a lion or a hyena, he goes to the menagerie. If an Englishman wants to get to know a lion or a hyena, he goes on a world tour and studies all the things related to the lion or the hyena on the spot. The German neither goes to the menagerie nor on a journey, but withdraws into his room, goes into his inner self, and from that inner self he creates the lion or the hyena. That is how he conceives of inwardness. It is a joke. One must even say that it is perhaps a good joke. The French have always made good jokes. It's just a shame that this joke is by Heinrich Heine, and Boutroux has only repeated it.

But now, when you see how these people want to cloud their minds, you come up with a few things. You wonder: How do these people, according to their nationality, seek to delude themselves about what German nature actually is? For the Russians, it must always be a new mission. I have also described this in my booklet: “Thoughts during the time of war”. They must be given the opportunity to replace Western European culture, Central European culture, because it is the destiny of the Russian people – so they say in the East, anyway – to replace the abstract, purely intellectual culture built on war with a Russian culture built on the heart, on peace, on the soul. That is the mission.

The English – one would not want to do them an injustice, truly, one would like to remain completely objective, because it really does not befit the Germans to speak in a one-sided way based solely on national feelings. That should not happen at all; but when one hears, as in the very latest times in England, declaiming that the Germans live by the word: “might is right,” then one must still remind them that there is a philosophy by Thomas Hobbes, an English philosophy, in which it is first proved in all its breadth that law has no meaning if it does not arise from power. Power is the source of law. That is the whole meaning of Hobbes's doctrine. After it has been said from an authorized position - there is also an unauthorized authorized position, but it is still an authorized position in the outside world - that the Germans live by the rule “might makes right”, that they have have come far by acting according to the principle “might is right,” I do not believe that one is being subjective when one objects that this is precisely an English principle that has become deeply ingrained in the Englishman. Yes, one can well say: they need a new lie. And that will hardly be anything other than a terminus technicus.

The French – what are they deluding themselves with? They are the ones we would least like to wrong. And so let us take the word of one of their own poets, Edmond Rostand. The cock, the crowing cock, plays a major role in Edmond Rostand's play. He crows when the sun rises in the morning. Gradually, he begins to imagine that the sun could not rise if it were not for him crowing, causing the sun to rise. One has become accustomed – and that is probably also Rostand's idea – to the fact that nothing can happen in the world without France. One has only to recall the age of Louis XIV and all that was French until Lessing, Goethe, Schiller and others emancipated themselves from it, and one can already imagine how the conceit arises: Ah, the sun cannot rise if I do not crow for it. Now, one needs a new conceit.

Italy – I heard a not insignificant Italian politician say before the war: Yes, our people have basically reached a point, so relaxed, so rotten, that we need a refresher, we need something to invigorate us. A new sensation, then! This is expressed in the fact that the Italians, in order to dull their senses, have invented something particularly new and unprecedented: a new saint, namely, Sacro Egoismo, Holy Egoism. How often has it been invoked before Italy was driven into the war, holy egoism! So, a new saint, and his hierophant: Gabriele d'Annunzio. Today, no one can yet gauge how this new saint, Sacro Egoismo and its hierophant, its high priest, Gabriele d'Annunzio, will live on in history!

On the other hand, we can remain within the German spirit and consider what is truly interwoven with this German spirit and what was unanimously felt by the Germans of Austria and Germany, on this side and on the other side of the Erz Mountains, as the German people's – not in the Russian sense of mission, but in the very ordinary sense – world-historical mission. And here I may well conclude with the words to which I have already drawn attention when, speaking of the commonality of Austrian intellectual culture with German, I also spoke of Robert Hamerling. In 1862, when he wrote his “Germanenzug”, the future of the German people lay before Robert Hamerling, the German poet of Austria, which he wanted to express by having the genius of the German people express it, when the Germanic people move over from Asia as the forerunners of the Germans. They settle on the border between Asia and Europe. Robert Hamerling describes the scene beautifully: the setting sun, the rising moon. The Teutons are encamped. Only one man is awake, the blond youth Teut. A genius appears to him. This genius speaks to Teut, in whom Robert Hamerling seeks to capture the representative of the later Germans. Beautifully he expresses:

To whom will the word break out of the depths of the soul
As your people, so rich, so delicate, so powerful?
Who breathes so solemnly into the strings
His innermost being? To whom do the senses draw so magnificently
Into the blue of heaven, granite hieroglyphics
Of the soul's upsurge and the narrowness of life?
Who finally ties the strands
of the searching thought to the stars
so boldly and strives and fights on all paths?
Whom leads so high, so deep his urge, his foreboding?
Who grasps the near and the far so faithfully?
Where does every earthly and heavenly zone
reflect itself as in your thinking, O Teuton?

And what once lived over there in Asia, what the Germans brought with them from Asia like ancestral heritage, it stands before Robert Hamerling's soul. It stands before his soul, what was there like a looking into the world in such a way that the ego is subdued, the corporeality is subdued, in order to see what the world is living through and weaving through, but what must emerge in a new form in the post-Christian era, in the form that it speaks out of the fully conscious ego, out of the fully conscious soul. This connection with the ancient times in the striving of the German people for the spirit, how beautifully Robert Hamerling expresses it:

But however proudly you aspire, high above other swarms, you will always keep the ancient, sacred fire: the dream-filled, drunken rapture of God, the blessed warmth of heart of the ancient Asian homeland. This holy ray, a temple fire of This holy ray, a temple fire
Of humanity, free of smoke, with pure flame
Glow away in your chest and soul mate
You remain and pilot your rudder!
You only strive because you love: your boldest thinking
Will be devotion that wants to sink into God.

Thus the German-Austrian poet connects the distant past with the immediate present. And indeed, it has emerged from this beautiful striving of the German soul, which we have tried to characterize today, that all knowledge, all striving wanted to be what one can call: a sacrificial service before the Divine-Spiritual. Even science, even the recognition of the spiritual, should have the effect of a sacrificial service, should work in such a way that Jakob Böhme could say: When one searches spiritually, it is so that one must bring it to go its way:

Walking in God – And striving in God –
And dying in God – And being buried in God.

Hamerling expresses this by having the German Genius say to Teut:

You strive only because you love: your most daring thought
will be devotion, sinking into God.

The affinity of the German soul with God is so beautifully expressed here. This shows us how deeply rooted true spiritual striving is in the German national character. But this also clearly gives rise to the thought in our soul, the powerful thought, that one can ally oneself with this German national spirit, for in that which it has brought forth in spiritual achievements - one current guides the other - this German national spirit is at work. It finds expression in the great, immortal deeds that are being accomplished in the present. In conclusion, let me summarize in the four lines of the German-Austrian Robert Hamerling what emerges as German faith, German love, German hope of the past, present and future, when the German unites with what is the deepest essence of his people. Let me summarize what is there as a force – as a force that has confidence that, where such seeds are, blossoms and fruits must develop powerfully in the German national character despite all enemies, in the German national character – let me summarize what is there as a force in his soul, in the words of the German-Austrian poet Robert Hamerling:

And if ever the German name
should prove a hostile day,
From ocean to ocean will run
The course of the German spirit!