The Rudolf Steiner Archive

Today I would like to connect and amplify individual observations that we have made in the course of our studies with this or that detail. If you follow the times attentively, you will have been able to notice here and there that, in the thoughts, experiences, and impulses that in the past man felt had “brought him so wonderfully far,” he can no longer find what can help him reach into the future. Yesterday, one of our members pressed into my hands last week's issue of the Frankfurter Zeitung, dated November 21, 1917. In that journal is an article by a very learned gentleman—it must have been a very learned gentleman, because he had in front of his name not only the title Doctor of Philosophy but also the title Doctor of Theology, and in addition there is also Professor. He is thus Professor, Doctor of Theology, and Doctor of Philosophy. He is therefore, of course, a very clever man! He has written an article that deals with all sorts of contemporary spiritual needs. In the course of this article there is a section that is expressed in the following way: “The experience of being that lies behind things has no need of pious consecration or religious estimation, because it is in itself religion. Here it is not a matter of the feeling and comprehension of one's own individual values but of the great Irrational that is hidden behind all existence. He who touches it so that the divine spark leaps across undergoes an experience that has primary character, the ‘primeval experience.’ To experience this, along with all that is moved by the same stream of life, endows him with, to use a word beloved in modern times, a cosmic feeling for life.”

Forgive me, dear friends. I am not reading this to arouse within you some particularly lofty mental pictures to correspond with these washed-out sentences but rather to lead before you a symbol of our time. “A cosmic religiosity is in the process of growing among us, and the extent of the longing for it is shown by the perceptible growth of the theosophical movement that undertakes to discover and unveil the circulation of life behind the senses.” It is indeed difficult to stagger over all these washed-out concepts, but is it not nevertheless true that as a symbol of our time this is quite peculiar? Further on he says, “In this cosmic piety, it is not a question of mysticism that begins with rejection of the world . . .” etc.

One cannot conceive of anything clever in these sentences! Since the Professor, Doctor of Theology, and Doctor of Philosophy represents it, however, one must naturally consider it as something clever. Otherwise one would perceive it as something that is brought falteringly to expression in an unclear tirade, reminding one of the learned gentleman who can no longer continue on the path on which he has traveled and who feels obliged to point to something that is there, something that apparently seems to him not completely hopeless. One should not be at all delighted with these utterances; such things must not lull us into slumber just because we notice that from some direction someone has again observed that something lies behind the spiritual scientific movement. That would indeed be very harmful, because those who make these remarks are often the same ones who feel satisfied with such utterances, who do not go further. They even point with these washed-out things to an event that will enter the world, and this would thereby belong precisely to those who are altogether too comfortable to become involved in something that requires earnest study of spiritual science. This event must really break in and take hold of human feeling (Gemuet) if what is bound up with reality is to flow into the time-stream of evolution so that healing forces are able to rise from it. It is naturally easier to speak of the “surging waves” and of “cosmic feelings” than to enter seriously into the things that are demanded by the signs of the time and that must be made known to humanity. For this reason it seems to me necessary to say things here that have been stated previously in public lectures but that will be spoken of further, now with a strong emphasis on the difference between what is worn out, what is no longer capable of life, which has led to these catastrophic times, and what must really take hold of the human soul if any progress is to be made.

With the old wisdom by which human beings have reached the present, thousands of congresses can be held—world congresses and national congresses, and whatever—thousands of societies can be founded, but one must be clear that these thousands of congresses, thousands of societies, will not be effective unless the spiritual life-blood of the science of the spirit flows through them. What man is lacking today is the courage to enter into the real exploration of the spiritual world. It sounds strange, but it must be said that all that is needed to begin with is to circulate to a broad public, for example, the small brochure, Human Life in the Light of Spiritual Science. Something new would be achieved through this in calling forth knowledge of man's connection with the cosmic order. Attention is drawn precisely to such knowledge in this brochure. Concrete attention is drawn to the way in which the earth annually alters its conditions of consciousness and the like. What is said in this lecture and in this brochure is said with particularly full consideration of the needs of our time. To receive this would be of greater significance than all the wishy-washy talk of “cosmic feeling” and of entering some sort of “surging waves,” or what have you. I have only quoted these things to you, because to reword them is impossible for me, as they are too senseless in their formulation.

One is not hindered, of course, by being attentive to these things, because they are important and essential. What I wish to draw to your attention is that we must not “mystify” ourselves, that we must be clear. Utter clarity is necessary if we wish to work for an anthroposophically oriented spiritual science.

I wish to point out once again that what is essential for humanity in this fifth post-Atlantean period is to enter into a special treatment of great issues of life that have been obscured in a certain way through the wisdom of the past. I have already pointed this out to you. One great issue of life can be characterized in the following way: an attempt will have to be made to place the spiritual etheric in the service of outer practical life. I have brought to your attention that the fifth post-Atlantean period will have to solve the problem of how human moods, the motions of human moods, allow themselves to be translated into wave motions on machines, how man must be brought into connection with what must become more and more mechanical. For that reason I called your attention a week ago to how superficially this mechanizing will be accepted by a certain portion of the surface of the earth. I presented an example to show how, following the American way of thinking, an attempt was made to extend the mechanical over human life itself. I presented the example of the pauses that were to be exploited so that, instead of far fewer tons, up to fifty tons could be loaded by a number of workmen. For this one need only carry the Darwinian principle of selection actually into life.

In such situations the will is there to harness human energy to mechanical energy. These things should not be treated by fighting against them. That is a completely false view. These things will not fail to appear; they will come. What we are concerned with is whether, in the course of world history, they are entrusted to people who are familiar in a selfless way with the great aims of earthly evolution and who structure these things for the health of human beings or whether they are enacted by groups of human beings who exploit these things in an egotistical or in a group-egotistical sense. That is what matters. It is not a question of the what in this case; the what is sure to come. It is a question of the how, how one tackles these situations. The what lies simply in the meaning of earthly evolution. The welding together of the human nature with the mechanical nature will be a problem of great significance for the remainder of earthly evolution.

I have deliberately drawn attention often, even in public lectures, to the fact that the consciousness of the human being is connected with the forces of disintegration. On two occasions I have said in public lectures in Basel that within our nervous system we are dying. These forces, these forces of dying away, will become more and more powerful. The bond will be established between these forces dying within man, which are related to the electric, magnetic forces, and the outer mechanical forces. Man will to a certain extent become his intentions, he will be able to direct his thoughts into the mechanical forces. Hitherto undiscovered forces within human nature will be discovered, forces that will work on outer electric and magnetic forces. The first problem is to bring together human beings with the mechanical, which will have to prevail increasingly in the future. The second problem consists in calling upon the help of the spiritual circumstances. This can only be done, however, when the time is ripe and when a sufficient number of people are prepared for it in the right way. The time must come, however, when the spiritual forces are made mobile enough to master life in relation to illness and death. Medicine will become spiritualized, intensely spiritualized. Of all these things, caricatures are being made from certain directions, but these caricatures show only what really must come.

Again it is a question of whether this problem is attacked from the same direction to which I pointed regarding the other problem, in an outer egotistical or group-egotistical way.

The third problem is to introduce human thoughts into the actual evolution of the human species, in birth and education. I have pointed out that conferences have already been held on how in the future a materialistic science would be founded regarding conception and the relationships between man and woman. All these things indicate to us that something most significant is in the process of evolving. It is still easy today to say, “Why is it that people who know about these things in the right sense do not apply them?” In the future it will become clear just what is involved in this application and which forces are still actively hindering the foundation of large-scale spiritualized medicine or spiritualized national economy. No more can be accomplished today than to talk about these things, until people have enough understanding of them, people who are inclined to accept them in a selfless way. Today many people believe that they are able to do this, but many circumstances of life hinder what they are able to do. These life circumstances can be overcome in the right way only when a deeper and deeper understanding gains ground and when there is willingness to renounce, at least for a time, the immediate, practical application of these things on a larger scale.

These things have all developed in such a way that one can say that little has been retained of what was once hidden behind the ancient, atavistic strivings until the fourteenth and fifteenth centuries. There is much talk today about the ancient alchemy. The proceedings of the procreation of Homunculus are also recalled at times, and so on, but what is spoken of here is for the most part groundless. If one once understood what can be said in connection with the Homunculus scene in Goethe's Faust, one would be better informed about these things, because what is essential is that, from the sixteenth century on, a fog has been spread over these things; they have receded in human consciousness.

The law that governs these things is the same as the law that regulates within the human being the rhythmical alternation of waking and sleeping. Just as man cannot rise above sleep, so, in regard to spiritual evolution, he cannot disregard the sleeping of spiritual science that has marked the centuries since the sixteenth century. It was necessary for humanity to sleep through the spiritual for a time in order that it could appear again in another form. One must comprehend such necessities, but one must also not allow oneself to be depressed by them. For this reason one must be very clear that the time of awakening has come and that one must take an active part in this awakening, that events often hurry ahead of knowledge and one will not understand the events that take place around us unless one accustoms oneself to knowledge.

I have repeatedly pointed out to you that certain egotistical groups are striving esoterically, and their influence is active in the ways that I have often indicated in these studies. First of all, it was necessary that a certain knowledge should recede within humanity, a knowledge that is designated today with such misunderstood words as alchemy, astrology, and so on. This knowledge had to recede, fall into a sleep, so that man would no longer have the possibility of drawing what pertains to the soul out of observation of nature but would have to become more dependent on himself. Through this he would awaken the forces within him, for it was necessary that certain things appear first in abstract form and later take on again concrete, spiritual form.

Three ideas have gradually arisen in the course of evolving during the last centuries, ideas which, in the way they have entered human life, are essentially abstract. Kant has named them falsely, while Goethe has named them correctly. These three ideas Kant called God, freedom, and immortality; Goethe called them correctly God, virtue, and immortality. When one sees the things that are hidden behind these three words, it is clear that they are exactly the same as what modern man views more abstractly but that were viewed more concretely until the fourteenth and fifteenth centuries. In the ancient atavistic sense they were also viewed more materially. They experimented in the ancient way, indeed, they sought at that time with alchemical experiments to observe the processes that showed the working of God in process. They tried to produce the Philosopher's Stone.

Behind all these things is hidden something concrete. This Philosopher's Stone was to present human beings with the possibility of becoming virtuous, but it was thought of more materially. It was to lead human beings to experience immortality, to put them into a certain relationship to the universe, through which they would experience within themselves what goes beyond birth and death. All these washed out ideas with which one seeks today to grasp the ancient things no longer coincide with what was intended at that time. These things have become simply abstract, and modern humanity speaks from abstract ideas. They have wished to understand God through abstract theology; virtue is also regarded as something purely abstract. The more abstract the idea, the better modern humanity likes to use it in speaking about these things, even immortality. One speculates about what could be immortal in man. I spoke about this in my first Basel lecture, saying that the science that occupies itself today philosophically with questions about immortality is a starved science, an undernourished science. This is only another form of expression for abstract thinking in which such matters are pursued.

Certain brotherhoods in the West, however, have still preserved a relationship to the old traditions and have tried to apply them in a corresponding way, to place them in the service of a certain group egoism. It is really necessary for these things to be pointed out. Naturally, when these things are spoken of in public, from this comer of the West, in exoteric literature, then God, virtue or freedom, and immortality are also talked about in an abstract way. It is only in the circle of the initiates that it is known that all of this is only speculation, that these are all abstractions. For themselves, they seek what is being striven for in the abstract formulas of God, virtue, and immortality in something much more concrete, and for this reason, these words are translated for the initiates in their respective schools. God is translated as gold, and one seeks behind the mystery to come to what can be described as the mystery of gold. Gold, representing what is sun-like within the earth's crust, is indeed something within which is imbedded a most significant mystery. In fact, gold stands materially in the same relationship to other substances as within thinking the thought of God stands to other thoughts. It only matters in which way this mystery is understood.

This relates to the egotistical group exploitation of the mystery of birth. One is striving to wrestle here with real cosmic understanding. Modern man has completely replaced this cosmic understanding with a terrestrial understanding. When man today wishes to examine, for example, how the embryo in animals and man develops, he examines with a microscope what exists precisely in the place on earth onto which he has cast his microscopic eye; he regards this as what is to be examined. It cannot be a matter only of this, however. It will be discovered—and certain circles are coming close to this in their discoveries—that the active forces are not in what one meets with the microscopic eye but are rather within what streams in from the cosmos, from the constellations in the cosmos. When an embryo arises, it arises because into the living being in which the embryo is being formed are working forces from all directions of the cosmos, cosmic forces. When a fertilization takes place, what will develop out of the fertilization is dependent upon which cosmic forces are active.

Diagram 9 Click image for large view

There is one thing that will come to be understood today that is not yet understood. Today one looks at some living being, let us say a chicken. When in this living being a new embryo arises, the biologist examines how, so to speak, out of this chicken the egg grows. He examines the forces that are supposed to allow the egg to grow out of the chicken. This is a piece of nonsense. The egg does not at all grow out of the hen; the hen is only the foundation; the forces work out of the cosmos, forces that produce the egg on the ground that has been prepared within the hen. When the biologist today works with his microscope, he believes that what he sees in the microscopic field also includes the forces on which what he sees depends. What he sees there, however, is subject to the forces of the stars that work together in a certain constellation, and when one discovers the cosmic here, one will discover the truth, the reality: it is the universe that conjures the egg from the hen.

All of this, however, is connected above all with the mystery of the sun and, observed from the earth, with the mystery of gold. Today I am offering a kind of programmatic indication; in the course of time these things will become clearer.

In the same schools about which we are speaking, virtue is not called virtue but is simply called health, and one endeavors to acquaint oneself with those cosmic constellations that have a connection with the health and illness of human beings. Through acquainting oneself with the cosmic constellations, however, one learns to know the individual substances that lie on the surface of the earth, the juices and so on, that are connected with health and illness. From certain directions, a more material form of the science of health is increasingly being developed, one that rests, however, on a spiritual foundation.

The notion will also spread from this direction that man becomes good not by learning all sorts of ethical principles, through which man can become good, but rather by, let us say, taking copper under a certain constellation of stars or arsenic under another. You can imagine how these things could be exploited for power by groups of egotistically inclined people. It is only necessary to withhold this knowledge from others who are then unable to participate, and one has the best method of ruling over great masses of people. One does not need to speak about these things at all; one need only introduce, for example, some new delicacy. Then one can seek a market for this new delicacy, which has been tinged appropriately, and thus bring about what is necessary, if these things are comprehended materialistically. One must be clear that in all matter there are hidden spiritual workings. Only one who knows in the true sense that there is nothing really material but only the spiritual will penetrate beyond the mysteries of life.

Likewise, the attempt will be made from this direction to bring the problem of immortality into materialistic channels. This problem of immortality can be led into materialistic channels in the same way, by exploitation of cosmic constellations. One does not, of course, attain through this what is often speculated as being immortality, but one attains a different immortality. One prepares oneself—so long as it is impossible to influence the physical body to prolong life artificially—to undergo soul experiences that will enable one to remain in the lodge of a brotherhood even after death, to help there with the forces that one has at one's disposal. Immortality is simply called prolonging life in these circles.

You can see outer signs of all these things. I do not know whether some of you have noticed the book that for a time provoked a sensation, a book that also came from the West bearing the title, The Disturbance of Dying (Der Unfug des Sterbens). These things all move in this direction. They are only the beginning. What has gone further than the beginning is carefully preserved for the group egotism, is kept very esoteric. These things are actually possible, however, if one brings them into materialistic channels, if one makes the abstract ideas of God, virtue, and immortality into concrete ideas of gold, health, and prolonging life, if one exploits in a group-egotistical sense what I presented to you as the great problems of the fifth post-Atlantean times. What is called in a washed-out way “cosmic feeling” by Professor, Doctor of Theology, Doctor of Philosophy, is presented by many—and unfortunately by many in an egotistical sense—as cosmic knowledge. While science for centuries has beheld only processes occurring on earth, has rejected all study of what is approaching as the most important extraterrestrial occurrence, it will be precisely in the fifth post-Atlantean time that exploitation will be considered of the forces penetrating in from the cosmos. Just as it is now of special importance for the regular professor of biology possibly to have a much-enlarged microscope, possibly to use much more exact laboratory methods, so in the future, when science has become spiritualized, what will matter will be whether one carries out a certain process in the morning, evening, or at noon, or whether one allows what one did in the morning to be somehow further influenced by active factors of the evening, or whether the cosmic influence from morning until evening is excluded, paralyzed. In the future such processes will prove themselves to be necessary; they also will take place. Naturally much water will run over the dam until the materialistically oriented university chairs, laboratories, and so on, are handed over to the spiritual scientists, but this exchange must take place if humanity is not to come completely into decadence. This laboratory work will have to be replaced by work in which, for example—when it is a matter of the good that is to be attained in the future—certain processes take place in the morning and are interrupted during the day; the cosmic stream passes through them again in the evening, and this is preserved rhythmically until it is morning again. The processes are conducted in such a manner that certain cosmic workings are always interrupted during the day, and the cosmic processes of morning and evening are studied. To achieve this, manifold arrangements will be necessary.

You can gather from this that when one is not in a position to participate publicly in what happens, one can only talk about these things. From the same direction that wishes to put gold, health, and prolonging life in place of God, virtue, and immortality, the effort is made not to work with the processes of morning and evening but with something totally different. I called to your attention last time that the impulse of the Mystery of Golgotha was to be eliminated from the world by introducing another impulse from the West, a kind of Antichrist; from the direction of the East, the Christ impulse, as it appears in the twentieth century, is to be paralyzed by directing the attention, the interest, away from Christ appearing in the etheric.

Those concerned with introducing the Antichrist instead of the Christ have endeavored to exploit what could work especially through the most materialistic forces, yet working spiritually with these materialistic forces. Above all they strive to exploit electricity and especially the earth's magnetism to have influence over the entire earth. I have shown you how, in what I have called the human double, earthly forces arise. This mystery will be penetrated. It will be an American mystery to make use of the magnetism of the earth in its “doubleness,” to make use of the magnetism in North and South to send guiding forces that work spiritually across the earth. Look at the magnetic map of the earth and compare it with what I am now saying. Observe the course of the line where the magnetic needle swings to East and West and where it does not swing at all. (I can only give indications at this time.) From a certain celestial direction, spiritual beings are constantly at work. One need only put these spiritual beings at the service of earthly existence and, because these spiritual beings working in from the cosmos are able to transmit the mystery of the earth's magnetism, one can penetrate the mystery of the earth's magnetism and can bring about something very significant of a group-egotistical nature in relation to the three things, gold, health, and prolonging life. It will simply be a matter of mustering the doubtful courage for these things. This will certainly be done within certain circles!

From the direction of the East, it is a matter of strengthening what I have already explained: the in-streaming and actively working beings from the opposing sides of the cosmos are placed at the service of earthly existence. A great struggle will arise in the future. Human science will move toward the cosmic. Human science will attempt to move toward the cosmic but in different ways. It will be the task of the good, healing science to find certain cosmic forces that, through the working together of two cosmic streams, are able to arise on the earth. These two cosmic streams will be those of Pisces and Virgo. It will be most important to discover the mystery of how what works out of the cosmos in the direction of Pisces as a force of the sun combines with what works in the direction of Virgo. The good will be that one will discover how, from the two directions of the cosmos, morning and evening forces can be placed at the service of humanity: on the one side from the direction of Pisces and on the other side from the direction of Virgo.

Diagram 10 Click image for large view

Those who seek to achieve everything through the dualism of polarity, through positive and negative forces, will not concern themselves with these forces. The spiritual mysteries that allow the spirituality to stream forth from the cosmos—with help from the twofold forces of magnetism, from the positive and negative—emerge in the universe from Gemini; these are the forces of midday. It was known already in antiquity that this had something to do with the cosmos, and it is known even today by exoteric scientists that, behind Gemini in the Zodiac, positive and negative magnetism are hidden in some way. An attempt will be made to paralyze what is to be won through the revelation of the duality in the cosmos, to paralyze it in a materialistic, egotistical way through the forces that stream toward humanity especially from Gemini and can be put completely at the service of the double. With other brotherhoods, which above all wish to bypass the Mystery of Golgotha, it is a matter of exploiting the twofold nature of the human being. This twofold nature of the human being, which has entered the fifth post-Atlantean period just as man did, contains the human being but also, within the human being, the lower animal nature. Man is to a certain extent really a centaur; he contains this lower, bestial, astral nature. His humanity is somehow mounted upon this astral beast. Through this cooperation of the twofold nature within the human being there is also a dualism of forces. It is this dualism of forces that will be used more by the egotistical brotherhoods of the Eastern, Indian stream in order also to mislead Eastern Europe, which has the task of preparing the sixth post-Atlantean period. For this, forces from Sagittarius are put to use.

The question standing before humanity is whether to master for itself the forces of the cosmos in a doubly wrong way or simply to master them in the right way. This will give a real renewal to astrology, which was atavistic in its ancient form and would not be able to continue in this form. There will be a struggle among the knowledgeable ones in the cosmos. Some will bring about the use of the morning and evening processes, as I indicated; in the West, the midday process will be preferable, excluding the morning and evening processes; and in the East the midnight processes will be used. Substances will no longer be prepared according to forces of chemical attraction and repulsion; it will be known that different substances will be produced depending upon whether they are prepared with morning and evening processes or with midday or midnight processes. It will be known that such substances work in a totally different way upon the three-foldness of God, virtue, and immortality—gold, health, and prolonging life. From the cooperation of what comes from Pisces and Virgo one will not be able to bring about anything harmful. Through this one will achieve what in a certain sense loosens the mechanism of life from the human being but will in no way found any form of rulership and power of one group over another. The cosmic forces that are called forth from this direction will beget strange machines but only ones that will relieve the human being from work, because they will have within them a certain force of intelligence. A cosmically oriented spiritual science will have to concern itself so that all the great temptations that will emanate from these mechanized beasts, which man creates himself, will not exert a harmful influence upon the human being.

To all of this the following must be added: it is necessary for human beings to prepare themselves by not taking realities for illusions, really entering into a spiritual conception of the world, into a spiritual comprehension of the world. What is important is to see things as they are. One can only see things as they are, however, when one is in the position of applying to reality the concepts, the ideas, that emerge from an anthroposophically oriented spiritual science. The dead will actively participate for the remainder of earthly existence. How they will participate is what matters. Here, above all, the great distinction will appear. Through man's conduct on earth, the participation of the dead will be guided from a good direction in such a way that the impulses of the dead to work will be able to originate from themselves, impulses taken from the spiritual world that the dead are experiencing after death.

Opposing this will be many endeavors to lead the dead in an artificial way into human existence. By the circuitous route through Gemini, the dead will be led into human life in such a way that human vibrations will reverberate in a definite way, will continue to vibrate within the mechanical performance of the machine. The cosmos will bring motion to the machines through the circuitous route that I have just indicated.

For that reason, it is important that nothing inappropriate be applied when these problems appear; only elementary forces that are part of nature should be applied. One will have to renounce introducing inappropriate forces into mechanical life. From the occult sphere one must refuse to harness human beings themselves into mechanical factory work, a practice through which the Darwinian theory of selection is used for the determination of the work force, as I presented to you as an example last time.

I make all these suggestions, which naturally cannot exhaust the subject in such a short time, because I think that you will meditate further upon these things, that you will seek to build a bridge between your own life experiences and these things, above all those life experiences that can be won today in these difficult times. You will see how many things will become clear to you when you observe them in the light that can come to you through such ideas. In our time, we are not really concerned with forces and constellations of forces confronting one another, the sorts of things about which one is constantly speaking in outer, exoteric life, but with entirely different things. Some intend actually to cast a kind of veil over the true impulses that are involved. There are bound to be certain human forces at work to save something for themselves. What is there to be saved? Certain human forces are at work to defend impulses that were justified until the French Revolution and were even defended by certain esoteric schools; they are being defended now in the form of an Ahrimanic/Luciferic retardation, being defended so as to maintain a social order that humanity believes has been overcome since the end of the eighteenth century.

There are mainly two powers that stand in opposition to each other: the representatives of the principle that was overcome at the end of the eighteenth century and the representatives of the new age. It is quite clear that a large number of people instinctively are representatives of the impulses of the new era. The representatives of the old impulses—still of the eighteenth, seventeenth, sixteenth centuries—must therefore be harnessed to these forces by artificial means, to forces emanating from certain group-egotistical brotherhoods. The most effective principle in the new age to extend power over as many people as one needs is the economic principle, the principle of economic dependency. That is only the tool, however. What is involved here is something entirely different. What is involved is something that you can deduce from all my suggestions. The economic principle is bound up with all that is involved in making a large number of human beings from all over the earth into an army for these principles.

These are the things that oppose each other. The one points essentially to what is fighting at present in the world: in the West, a rigid, ironclad principle of the eighteenth, seventeenth, sixteenth centuries, which makes itself noticeable by clothing itself in the phrases of revolution, the phrases of democracy, a principle that assumes a mask and has the urge to gain in this way as much power as possible. It helps this endeavor when as few people as possible exert themselves to see things as they are, when they allow themselves to be lulled to sleep again and again in this realm by maya, by the maya that one can express with these words: there is a war today between the Entente and the Central Powers. There is nothing at all like this in reality. We are concerned here with entirely different things that exist behind this maya as the true realities. The struggle between the Entente and the Central Powers is only maya, is only illusion. One can see what stands side by side in the struggle if one looks behind these things, illuminating them in the way that I, for certain reasons, have only suggested. One must at least endeavor not to accept illusions for realities, because then the illusion will gradually dissolve, in so far as it must be dissolved. One must endeavor today above all to consider the things as they present themselves to truly unprejudiced thinking.

If you consider in a coherent way all that I have developed here, then a seemingly incidental remark that I made in the course of these lectures will not seem to you to be merely incidental. When I quoted a certain remark that Mephistopheles made in confronting Faust, “I see that you know the devil”—he would definitely not have said this about Woodrow Wilson—it was no incidental remark. It is something that should illuminate the situation! One must really study these things without antipathy and sympathy; one must be able to study them objectively. One must be able above all to reflect today about the significance of constellations in something that is at work and the significance of individual strength, because behind individual strength often lies something completely different from what lies behind the mere constellation. Think for a moment upon the problem, “How much would Woodrow Wilson's brain be worth if this brain were not sitting in the Presidential chair of the United States?” Assume that this brain were in a different constellation: there it would show its individual strength! It all depends upon the constellation.

I will now speak abstractly and radically—I will not, of course, characterize the aforementioned case; it would never occur to me to do that in such a neutral country—but independent of that there is a very important insight in relation to the question, for example, about the brain. Does it have value because it is actually illuminated and made active by a particular spiritual soul force—does it thereby have a spiritual weight in the sense that I have spoken in these studies of spiritual weight—or does this brain actually have no more value than would show if one laid it on a scale and on the other side placed a weight? In the moment in which one penetrates beyond the mysteries I presented to you last time concerning the double, one arrives at the point (and I am not speaking of something unreal) of bringing value to the brain, which before had value only as a mass on the scale, because one is capable, if the brain is to be revived, of allowing it to be revived merely by the double.

All these things strike human beings today as being grotesque. What seems to them grotesque, however, must come to be something self-evident if these things are to flow into a healthy stream from an unhealthy one. And what use is it if one only chatters about them constantly? You must accept the idea that all this wishy-washy talk about “cosmic religiosity” or “the extent of the longing for it” or “the movement that undertakes to discover and unveil the circulation of life behind the senses,” and so on, does nothing but spread a fog over things that must come into the world only in clarity. They can be effective only in clarity, and they must be carried in clarity above all as practical, moral-ethical impulses in humanity.

I can only make single suggestions. I leave it to your own meditation to build on these realms further. These things are in many respects aphoristic, but you will have the possibility of gathering a great deal from such a summary as this picture of the Zodiac if you truly use it as the substance of meditation.

Today I would like to approach the subject from a different angle and consider the connections that exist between the human being as a microcosmic entity and the whole macrocosm of the world, of which the human being is a part, a member, an organ, as it were. These things can be considered from the most diverse points of view, and in doing so, the most diverse relationships will come to light, which sometimes seem to contradict each other; but the contradictions consist in the fact that the matter must always be viewed from different sides.

From certain considerations that we have been making in these days, you have seen that actually man, as he relates to the world around him, mixes something of himself into his view of the world, that he actually does not take the world of sense as it is; that, as I have tried to express it drastically, he mixes into his view of the world something that rises from within, that is formed from within and that is actually a kind of transformation of the sense of smell. It is what man combines about the world in the most diverse ways, what comes out when he applies his ordinary acumen, as it is called, which comes to him through his body; one could also call it a sense of intuition. What else would be given to man if he could easily make the attempt at all - he can't even do it easily, because he can't easily switch off his intuition - if man would simply take the sensory world as it presents itself to him, without his mind, his combining mind immediately interfering in all sorts of ways.

This touches on a subject that may perhaps present some difficulties for understanding. But you can get an idea of what is actually meant if you consider how nature, the essence of a sense, comes to you. It is the same with the other senses, but the matter does not become apparent with the same clarity to the external observer, not as clearly as when you consider what is actually meant here for the sense of sight, for the eye. Consider that this eye as a physical apparatus is actually located as a fairly independent organ in the human skull and is actually only extended backwards into the human body by the appendages, the appendages of the blood vessels, the appendages of the nerves. One can say: this is the human eye, here is the extension (see drawing); but as an eye it lies here in the bony skull cavity with a great deal of independence, insofar as it is a physical apparatus. Here the lens, the incidence of the light rays, the vitreous body, so everything that is a physical apparatus is actually very independent. Only through the optic nerve, the choroid, which extends into the body, does the eye itself extend into the body, so that one can say that this eye, as a physical apparatus, insofar as it perceives the external sensory world in its visibility, is an independent organism, at least to a certain extent.

It is actually the same for every sense, it is just not so obvious for the other senses. Each sense as a sense is basically something independent, so that one can already speak of a sensory zone. It is actually surprising that the study of the senses is not enough to drive the scholars concerned to some spirituality. Because it is precisely this independence of the senses that could drive the scholars to some spirituality. Why? You see, what is experienced through the optic nerve, through the choroid, that would – and this could easily be proven with ordinary science – that would not be enough to make a person aware of what he experiences in his senses. The remarkable thing about the senses is that the etheric body projects into this purely physical apparatus, and it is a purely physical apparatus. In all our senses we are dealing with something that is outside the organism and is only experienced by the etheric body. You would not be able to unite what is caused in your eye by the incidence of light with your consciousness if you did not permeate the sense of the eye, and thus the other senses too, with your etheric body.

A ray of light falls into the eye. This ray of light has exactly the same physical effect in the eye as the ray of light in a camera obscura, in a photographic apparatus. And you only become aware of what is happening in this natural camera of the eye because your etheric body lines the eye and captures what is not captured in the mere physical apparatus by an etheric body. In the mere physical apparatus, in the mere photographic apparatus, only the physical process takes place; so that man, in the totality of his senses, really has a kind of continuation of the external world. As physical apparatus, the receiving senses, at least the majority of the receiving senses, belong more to the external world than to man. Your eye belongs much more to the external world than to your own body.

In animals, the eye belongs much more to the body than it does to humans. The fact that humans, as sensory beings, have senses that are less connected to the body than the senses of animals, makes them superior to animals. In certain lower animals, this can be demonstrated anatomically. There are all kinds of organic extensions; for example, the fan is inside in lower animals. These are very complicated formations, partly of the nerve, partly of the blood corpuscles, which the lower animals have more completely than the higher animals and especially than man.

The fact that in man the physical body takes so little part in his senses and leaves the part very much to the etheric body, that is what makes man a relatively so perfect being. So that we can say: Man is, first of all, this inner bodily man, considered physically, and the senses are inserted everywhere in him, but they are actually - as I once said in a public lecture in Zurich - like gulfs that extend into the outside world. It would be much more correct to draw it schematically like this. Instead of drawing: there is a sense, and there is a sense, and there is a sense (see drawing), it would be much more correct to draw it like this: there is the human body, and that is where the human world is built, for example the eye or the organ of smell, their continuation into the outside world, and their gulfs through the sense organs. The outer world intrudes through the senses, the eye and so on, and from the inside we only encounter it with the etheric body and permeate what the outer world sends in with our etheric body. It thereby takes part in the outer world. As a result, we are dependent on our etheric body to somehow grasp what the outer world sends in.

The fact that what I have just said is not known has meant that for more than a hundred years philosophy has been talking about nothing more fantastic than the way in which man perceives the outside world through his senses. You can get an overview of all this basically fantastic stuff by reading the chapter “The World as Illusion” in my “Riddles of Philosophy”. Because of the belief that the senses can only be understood from the inside out, from the body out, people do not understand how man can actually know something about the world through his senses. They always talk about it in this way: the world makes an impression on the senses, but then what is caused in the senses must be grasped by the soul. The truth is that the external world itself builds into us, that we therefore grasp the external world at the tip, with our etheric body grasp the external world at the tip, when we perceive the external world as human beings with our senses. Everything that Locke, Hume, Kant, the neo-Kantian philosophers of the 19th century, Schopenhauer, Helmholtz, Wundt and all the rest, everything that people have said about sensory perception, has been said to the exclusion of knowledge of the true conditions. As I said, you can read about it in the chapter 'The World as Illusion' in my book 'Riddles of Philosophy'. There you will see, in philosophical terms, the calamity that has been caused by the fact that, with the exclusion of spiritual knowledge of the matter, a giant cabbage as sense physiology actually took hold in the 19th century.

Now it is important to really understand what I just said. If you want to check to some extent the truth of what I just called a giant cabbage, it is interesting that in a certain sense what Locke, Hume, Kant, Helmholtz, Wundt and so on said about the senses is true; but curiously enough it is true for animals. Nineteenth-century man, in his quest to understand the human being through science, cannot go beyond understanding the conditions in the animal world. It is no wonder that he also stops at the animal world when it comes to the origin of man! But this is connected to much more complicated conditions. For, as I said, the etheric body touches what is called the external world of the senses at one corner. But what is the ether body in the last analysis? The ether body is ultimately that which the human being now receives from the cosmos, from the macrocosm. So that, by cutting off its ether body from the macrocosmic relationship, the macrocosm takes hold of itself in the human being through the senses. We can feel ourselves as a son of the macrocosm, in that we are an etheric body, and grasp the earthly sense world with our macrocosmic part.

The fact that this only became the case relatively late can, in turn, be proven with external science, I would like to say, with pinpoint accuracy, only that this external science cannot see the real conditions if it is not oriented by spiritual science. I have already pointed out that the Greek language does not actually have the expression that we have when we say: I see a man coming to meet us. We say: I see a man coming. The corresponding Greek expression would be: I see a coming man. In the Greco-Latin era there was still a much stronger sense that one is actually doing something when one sees or hears something, that one is grasping something with one's etheric body when one is in the sensory world. This active element is lacking in the drowsy humanity of modern times. This drowsy humanity of modern times would actually prefer to sleep through world events altogether, that is, to let them approach it as dreams. It does not want to develop the consciousness to participate when sensory perceptions occur. That is why it is so difficult to understand the Greek way of thinking today, because the Greeks had a much more active concept of the human being. They felt much more active even in what we today call the passivity of sensory perception. The Greeks would not have invented the incomplete, one-sided theory that man sleeps because he is tired; but they knew that man becomes tired when he wants to sleep, that sleeping is brought about by essentially different impulses, and that tiredness then arises from the impulse to want to sleep.

But it is not only this theory of sleep that was actually invented out of the laziness of modern man. Modern man wants to be as passive as possible, to be an active being as little as possible. He can do that, and in a sense, modern man has trained himself to be a passive being. And it is with this passivity that I presented yesterday, perhaps somewhat abruptly, the superstition, the idolatry of modern times.

So the outermost post of the external world enters into us, I would say, the outermost post of this external world. Let us draw this again schematically. Let us assume that we draw the human body here (see drawing), the outermost post of the external world enters into our body; we reach over it with our etheric body (red and blue).

You know that we actually have twelve senses; these twelve senses are therefore twelve different ways in which the external world penetrates into our body. What is it that actually penetrates into our body? That is the big question. What actually penetrates into our body?

We actually see only one side of what is penetrating; without clairvoyance we cannot turn around and look at it from the other side. With his etheric body, the human being receives the incoming ray of light or the incoming sound vibration. But it does not run from the outside into the ear according to the tone; it does not run from the outside into the eye according to the light ray. If it did, the human being would run with the sound wave, with the light beam, with the heat evolution from the outside into his sensory apparatus, as far as the senses extend from the outside. And this area is the realm of the exusiai, the spirits of form.

So if you could turn around so that you could follow what is entering here through the senses (arrows), you would be in the realm of the exusiai, the spirits of form. You can see how the beings of the world are intimately intertwined. We walk through the world as human beings, opening our senses and actually carrying the exusiai, the spirits of form, within us, which reveal themselves to us as we open our senses to the external world. This world of exusiai, the spiritual world, is thus hidden behind the veil of the sensory world. But this world of the Exusiai, which is hidden behind the veil of the sensory world, the world that reveals itself in man, also has a universal cosmic side, because it permeates the cosmos. That which enters our senses vibrates and undulates throughout the cosmos. So that we can say, this area that projects into our senses is not only there in the senses, but also has its manifestation out in the world. What is it there? There are the planets that belong to our solar system.

Truly, the connection of the planets of our solar system forms a body that belongs to a spiritual being, and this spiritual being includes the exusiai, which are manifested in the revelations of our senses and which have their objective side out in the universe, in the planets. And embedded in all that is, embedded in this whole stream of exusiai activity, are other beings. They lie behind these Exusiai. I would like to say that other beings do not penetrate as far as the Exusiai do. They are out there in the same area, but they do not come close to us (see drawing): these are the beings of the hierarchy of the Archai, the Archangeloi, the Angeloi.

They are all already present in that which is revealed in our senses, but man cannot take this up into his consciousness. It has an effect on him, but he cannot take it up into his consciousness. So you can say: Through our senses we encounter a world - the realm of the exusiai with the planetary system (red, blue, orange, see drawing on p. 97), and embedded in this whole realm is also the hierarchy of the archai, the archangeloi, the angeloi. These are, so to speak, the ministers of the exusiai. But the human being perceives only the outer appearance of all this; he perceives only the sensory tapestry spread out before him.

This is how it is with what is outside of us. It is different again with what is inside us, now also physically inside us. After hearing what is adjacent to our senses, you can go and ask: What is located directly behind our senses inwards? — We have seen: the eye continues inwards in the optic nerve. All the senses continue inward in their corresponding nerve. When the senses continue inward in this way, you get a wonderful structure from the twelve senses inward. It is very complicated. You could simplify it by saying: twelve strands to the inside, twelve sensory spheres; so on the outside the sensory zone, connected to it what the senses now send inward.

This is a very complicated structure. How does it come about when we look at the human being as a macrocosmic being? That which lies behind the senses inwards comes from the Dynamis, from the Spirits of Movement. So that, going further inwards, the deeds of the Dynamis, the Spirits of Movement, join the senses here (see drawing on p. 97). You could not think if the spirits of movement did not work on the thinking apparatus, which is the continuation of the sense apparatus. If you look outward, you see the Exusiai making the natural order. You see these Exusiai approaching people with their servants, the Archai, the Archangeloi, the Angeloi. But when you think of your inner being, you must remember that you owe this inner being to the spirits of the movement, who prepare the thinking apparatus for you as a continuation of your sense apparatus inwards; not the combining apparatus, which is a mere transformation of the sense of smell, but the thinking apparatus, which man does not use at all in ordinary physical life. For man uses the sense of smell, the sense of smell merely transformed. He has already ceased to use the sense sphere; he would think quite differently if he could really use the twelve inward continuations of the sense sphere.

In the brain, for example, the visual sphere lies behind the frontal lobe, which is essentially a reworked organ of smell. Man hardly uses it, he only thinks habitually through the olfactory sphere. He uses it in a reworked form by combining. If he were to use it directly, he would switch off his forebrain, this forebrain that is only prepared for the external sensory world, and think with the direct, with the four-hill section, with the visual section, where it enters the brain. Then he would have imaginations.

It is the same with the other senses. Man also has imaginations in the physical world, because one world always extends into the other. But man does not recognize these imaginations in the physical world as real imaginations: they are in fact olfactory imaginations. What a person smells is actually the only imaginative realm in the ordinary sensory life. But a much nobler imaginative realm could, for example, come from the sphere of vision and from other sensory spheres.

Looking inwards, we find the Spirits of Movement. And going further inwards, we come to the regions which do not dominate thinking but feeling, the organs of feeling, which are mostly glandular organs in reality. These organs are the deeds of the Spirits that we call the Kyriotetes, the Spirits of Wisdom. We are sentient beings because the Spirits of Wisdom work in us. We are volitional beings because the Spirits of Will, the Thrones, work in us. Located even further inward, the Thrones, the Spirits of Will, work on the organs of our will (see diagram on p. 97).

Just as the exusiai, the spirits of form, have their macrocosmic body in the planets, which, as it were, present the outer visible side to us for ordinary consciousness, so the spirits of movement have their outer side, strangely enough, but it is so, in the fixed stars. Only the dead person between death and a new birth can see their inner side; this is the spiritual side, seen from the other side. In contrast, the Spirits of Wisdom and the Thrones no longer have external visibility at all; they are spiritual in nature. It can be said that they lie behind the planets and behind the fixed stars. And as the deceased looks down on what affects the person in human feeling and human will, the deceased constantly looks at the Kyriotetes, at the Thrones. What I have told you, that the dead person has a connection with the people with whom he is karmically connected, is conveyed to him by the Kyriotetes and by the thrones. The dead person looks into the sphere that invisibly works outside in the objective world and actually only becomes visible in its creature, in human feeling and in human will. What people feel and will here shines up to the dead, and the dead says: In the body of Dynamis, in the body of Kyriotetes, in the body of the thrones, the thinking, feeling and willing of people shines. Just as we look up at the stars, the dead look down into the earthly sphere, into the human sphere. Only, we look at the mineral aspect of the stars, the external physical; the dead do not see the external physical of the glands, the organs of movement, and thus also of the blood, but instead see the spiritual side, the Kyriotetes, the thrones. Just as we look up at the sky, seeing its visible meaning from the outside, the dead person looks down to see the firmament of humanity. The spiritual of this firmament appears to him. That is the dead person's secret.

You see what reciprocity reigns in the universe. When you recognize this reciprocity, the human being takes on a strange countenance! Strangely enough, it takes on the countenance that you say to yourself: We look up at the stars, seek the spirits of form in their exterior in the planets, the spirits of movement in the fixed stars; then that in the distant perspectives fades into the spirit. From this sphere the dead person looks down, looks at that which the human being dreamily oversleeps here. But in that he sees his beyond; there the spirit stars shine up into his world. And the human being is embedded in this being.

What is said in the first scenes of the mystery “The Testing of the Soul” is given a peculiar illumination. Read these first scenes of 'The Test of the Soul', the words of Capesius, and you will see that from the ethical point of view everything is said there that is now being said, so to speak, from the point of view of celestial knowledge. The way in which this celestial knowledge can work in the consciousness of man is pointed out in the first scenes of 'The Test of the Soul'.

And then come the higher worlds, if one wants to apply the word 'higher', that which lies beyond the human being and this universe. I will try to present this schematically, but I must appeal to your goodwill to understand. We can say that if there is a kind of boundary here (see also the drawing on p. 97, yellow), the world of the planets, the world of the fixed stars, loses itself here into the spiritual – and from the other side it comes again. So that here we have the sphere of human will, the sphere of feeling, there the Spirits of Wisdom appear. There we have this order.

But now you can think of an order that is common to both, where man and the universe are included, where we are embedded in such a way that on the one hand we, who shine up to the dead, and on the other hand the starry sky, which shines down to us, are embedded in it. Then we come to the hierarchies, which, if you want to use the word, are higher than the thrones: to the cherubim and seraphim. You can imagine that from this point of view, which has now been mentioned, one cannot speak of the physical exteriors of the cherubim and seraphim, because they are of course even higher spirits; but they are already so spiritual — here I really must appeal to your very good will to understand — they are already so spiritual, these cherubim and seraphim, that their effect comes from another, quite unknown side.

Is it not true that the exusiai, the spirits of form, can be perceived directly by the senses in the planets; that is simply the side they turn towards us. The spirits of movement are directly perceptible in the fixed stars; that is the side they turn towards us. But the cherubim and seraphim are not perceptible to the senses in such a way that they turn their other side towards us, so to speak. But they are so imperceptible that the imperceptibility itself becomes perceptible. So that which lives in the world through cherubim and seraphim is so imperceptible that imperceptibility itself is perceived. It withdraws so strongly from human consciousness that man notices this withdrawal from consciousness.

Thus we can say: the cherubim do in fact reappear, even if this is manifested in such a way that they are so deeply hidden that one perceives their hiddenness. The cherubim appear not only symbolically, but quite objectively in what takes place in the thundercloud, in what takes place when a planet is ruled by volcanic forces. And the seraphim truly appear in what flashes as lightning from the cloud, or in what manifests as fire in the volcanic eruptions, in such a way that their very imperceptibility in these gigantic effects of nature becomes perceptible.

Therefore, in ancient times, when people saw through such things, they looked up at the starry sky, which revealed the most diverse things to them: the secrets of the Exusiai, the secrets of Dynamis. Then they tried to reveal the higher secrets in what man today ridicules: from the interior of the human body - as one says trivially - from the bowels. But then they were aware that the greatest effects, which are really common to the solar system, announce themselves from a completely opposite side in the effects of fire and thunderstorms, in earthquakes and volcanic effects. The most creative aspect of the seraphim and cherubim is announced through its most destructive side, curiously enough. It is precisely the other side, it is the absolute negative, but the spiritual is so spiritually strong that even its imperceptibility, its non-existence, is perceived by the senses.

There you have placed man back into the macrocosm. And at the same time you can see that in this whole macrocosm there is something that begins with the cherubim and goes up to themselves, and that only, I would say, reflects, shadows itself in the gigantic effects that we have just mentioned. This gives you the perspective of a natural science that is at the same time a spiritual science; it gives you the perspective of a science that really sees the whole universe as spirit, that is not content with a vague pantheism and other “pantheisms”, but that really goes into what lies at the basis of the universe as spiritual.

These things will also make it clear to you that man must have a dual nature in a certain respect. Let us take man as he lives from waking to sleeping; he lives in his senses, in the sensual environment, if one perceives the outside as I have indicated. But the other part of a person lives between falling asleep and waking up. It is only so imperfect in the present human cycle that a person is not aware of what he experiences during sleep. But during sleep, a person experiences his being with the cosmos, with the extraterrestrial cosmos, just as he experiences his coexistence with the earthly cosmos with his senses while awake. The only difference is that he is unaware of the other coexistence, the coexistence with the extraterrestrial cosmos. The moment you fall asleep, you join in the movements of the cosmos spiritually, you enter into a completely different sphere. You make yourself ready when you wake up; you make yourself flexible in relation to the cosmos by falling asleep. You live the life of the cosmos by falling asleep; you tear yourself out of the cosmos by waking up. So that you can say: Man can recognize in his own nature, in his own being, a part that swims in the cosmos, that lives in the cosmos. If the ancient astrologer, in the sense in which it was meant in the last reflections, explored the cosmos with its secrets, he explored that in which man swims with that part of his being that sleeps. Man swims with that which the astrologer tries to explore, the real astrologer, not the merely calculating, mathematical one of modern times.

In the moment when the human being sees what he experiences with the part of his being that sleeps, in that moment he stands before what, roughly until the 15th century, was actually called nature. What the human being experiences there was called nature. The Greeks called the same thing that was called nature in the Middle Ages, Proserpina, Persephone. Of course, the mysteries of Persephone were described differently in Greece and in the Middle Ages. But you can see that the Middle Ages knew these things when you read descriptions of nature and its secrets as found in the works of Bernardus Silvestris. In the work 'De mundi universitate' by Bernardus Silvestris, the description begins of the experiences that man has when he awakens to the part that participates in the cosmos, which is otherwise overslept.

These things are particularly well described by Alanus ab Insulis, from the area we have mentioned several times; for in Alanus ab Insulis's 'Island', he means Ireland, Hybernia. In his work 'De planctu naturae' and in his 'Anticlaudianus', you will find parallels to the Proserpina myth and what he has to say about nature. And you will find that everything is resurrected in the great teacher of Dante, whom I once mentioned here, in Brunetto Latini. You will find the teachings of Brunetto Latini incorporated into Dante's own ideas. Read the parts of the Divine Comedy in which Dante describes the Matelda, the part that really resembles the Proserpina myth like two peas in a pod, which even the outer science has already noticed. You will acquire an awareness of it – from Bernardus Silvestris, Alanus ab Insulis, from Brunetto Latini and from Dante, you can acquire an awareness, from many others as well - as until the times when the new era dawned, people had an awareness of that other world of the coexistence of man as a microcosm with the macrocosm.

On the one hand, there was nature, the human being's experience of the cosmos, which the Middle Ages called Natura and which antiquity called Proserpina. This was personified and distinguished from Urania, who rules over the celestial sphere just as nature rules over what the human being experiences from falling asleep to waking up. And these medieval people believed they saw a deep secret when they spoke of the marriage of nature in man with the nus, with the mind, with the intellect in man. And in a right and wrong way, these people tried to experience in man the marriage of nature with the Nus, with the mind or intellect, as a mystical wedding, which was contrasted with the alchemical wedding, as I described in the essay that is the first about Christian Rosenkreutz.

These are things that are not so infinitely far behind us. And Dante's haunting work - which on the one hand describes the world and man, the human secrets, with as much sublimity as humor - is like the work that wanted to preserve what has been known for centuries and millennia about man's connection to the macrocosm. In Brunetto Latini we find the same thing that Dante describes in his own poetic way, from the point of view of initiation, also linked to an external event.

The consciousness of the connection between man and these spiritual secrets had to be hidden for a time, so to speak, so that what man can experience when it is separated out from the universe and, as it were, dependent on itself, could be kindled in man. We are now living in the age in which, on the one hand, man is exposed to the radiations that permeate him from Pisces, but on the other hand, he is exposed to the radiations of the differently acting, opposite constellation of Virgo. But this age must find the way out of spiritual infertility. Of course, we can no longer simply take over what humanity once knew, because that knowledge was in a form that was useful for ancient humanity. Dante's “Divine Comedy” is, although a great revelation, more a testament of a bygone era. A new era needs the revelations of the spiritual cosmos from a different source.

But one thing is possible. When one considers that, I might say, people knew spiritual secrets until a few centuries ago, this has such an effect on the human mind that it can inspire him to seek the way to these secrets in a new way. Therefore, we can also draw impulses from historical observation; only we must take this historical observation in such a way that we go back to what is really historical. Consider what all the external events related in history are worth – in this history, with which, lamentably, our schoolchildren up to the oldest are pampered – what these stories, which are recorded as history, are worth compared to the facts that people like Bernardus Silvestris, Alanus ab Insulis, Brunetto Latini, Dante and so on, Pico de Mirandola, Fludd , and even Jakob Böhme, Paracelsus, if we take a certain sphere of wisdom, and right up to the 18th century we could cite the disciple of Jakob Böhme, Saint-Martin — what are the usual events recorded in history compared to the facts that there were people who carried such cosmic knowledge within them and worked with such cosmic knowledge! Yes, the present is often proud of what it has achieved. This present-day intelligentsia – I mentioned it in connection with the Christmas plays today – has always been quite dismissive of the spiritual content; even when this intelligentsia, as in Oberufer, where the Christmas plays were performed until the middle of the 19th century, consisted of a single personality, the schoolmaster, who was also the village notary, and thus the legal personality and at the same time the mayor. He was the intellectual, he was the only enemy of all the Christmas plays. In his opinion, they were stupid, foolish. Schröer still experienced this, that the intelligentsia of Oberufer was hostile to what was in the Christmas plays. It is very often the intelligentsia that is hostile to what is actually fruitful in human evolution.

It is a matter of encouraging that which may be called the enthusiasm of history by looking at real history, by really immersing oneself in what history is. The spiritual part of the event also belongs to history, and it proceeds differently than the external physical-material part.

Especially in the harsh present, we must try again and again to stimulate the spiritual impulses by making ourselves aware of how spirit has ruled in the historical development of humanity. Whether you can count the details on the fingers of one hand: That is how the Dynamis work, that is how the Exusiai work — that is much less important than awakening this overall consciousness, how it wants to bring the individual human being together with the spirit of humanity. For in the awakening of this consciousness lies that which is to bring salvation into the evolution of mankind. Sometimes it is good to realize how far removed what passes as world opinion today is from what moves human souls, or at least seems to move them. As a result, there is often no sense of the weight of the individual facts. The spirit weighs the facts correctly.

More important than many other things for the assessment of the present – just think about it with the help of what you have heard here – more important than many other things is the news that came in the last few days that the American state administration has taken the railways into self-government. For this is one of a number of symptoms that clearly point to things that are being prepared in order to divert humanity as far as possible from the path along which it can only be preserved if it becomes fully aware that without spirit reality can only be a dying reality. One can indeed choose to die; then life must flee from the areas for which one chooses to die to other areas. The field of truth already carries the victory. But one looks at a field where, so to speak, those who look deeper into the world are also confronted with such powers of a left and a right, as Dante at the starting point of his description of his “Divine Comedy”, or as Brunetto Latini at the beginning of his initiation.

Oh, it would be so necessary for the world to grasp thoughts of spirituality in the broadest sense! Instead of this, it is true, we are only faced with the necessity of having to emphasize again and again that we must look towards the spirit. Again and again we are faced with the longing to be able to emphasize the seriousness of the matter sufficiently. People do not want to see where germs are, but they want to be passive, to let things happen to them if possible, to sleep through the course of the world if possible. If many people did not sleep as they do in the present, oversleeping events, then one would see that behind what is now buzzing through the world in such an untrue way, there is a strange tendency. It may well be said, since Woodrow Wilson, the universal idol of modern times, of the present time, of the present, has boasted of such things himself, that four-fifths of humanity is facing one-fifth. This idol of modern humanity, who has been raised to the altar much more than one might think, has indeed boasted of this himself.

It will have to be said that it would be a shame if humanity were to oversleep what lies in such an ideal as the ideal of this idol, whose slogans, even those that are not copied from the brave Don Pedro of 1864 like its last manifestation, but rather grew in its own hollow—pardon me, I mean head—go back to what is actually inherent in it as a tendency. What is it then? The aim is to be able to say one day on earth: centuries ago there was a legendary humanity in the middle of Europe; they managed to wipe it out. They had to be wiped out because they were terribly proud. They descended from the gods and even called the main poet Goethe to suggest that they had received a spirit directly from the gods. Although we shall not express ourselves in such spiritual terms, the germ or tendency of Wilsonianism will be recognizable in this. It will only be a matter of whether this can be the path of humanity, whether this can be the future path of the earth, or whether we should not rather reflect on how the earth can be saved from the so-called ideals of Wilsonianism and similar things. One need not fall into nationalism or anti-nationalism with such things. The phrases of nations and the freedom of nations can also be left to Wilsonianism in modern times. But one cannot point out seriously enough what is actually behind the idol that is meant.

I know that present-day humanity will not give much credence to such things, but I also know that in the future many a voice will be raised in agreement with what has been said here. May the voices of the future always be added to those of the past: Humanity allowed itself to be led in all sorts of ways by a strange idol; thank the world spirits that the goals of this strange leader of humanity were not fulfilled, who, after all, also to the world by theoretically proclaiming, in grand words, the republic as the only true form of government and by copying out his own republican manifestos from the Brazilian emperor of 1864. The fact that one is actually standing here before a grotesque phenomenon is something that can be said within closed walls. Outside, truth is not the highest value, but is weighed on the political scales. One must not say what is true or not true, but what is prescribed. Until March 15, one was not allowed to say anything against tsarism in the various countries; since March 15, one is of course allowed to say anything against it.

Unfortunately, truth is not the highest standard. But to speak out against it is the only way to touch the conditions that are necessary to write into the soul today. It makes sense to add to the great views into the cosmos the small thoughts that passive, sleepy humanity has today, but which unfortunately have great effects on deeds. For humanity must awaken, and the spirit must be the awakener.

It is strange that history became a science during a time that was really least suitable for this. You can see this if you look more closely. My position will therefore be somewhat different today from the way it was the day before yesterday, when I wanted to establish links between anthroposophy and psychology. With psychology it was a matter of extending the area of natural scientific thinking to the phenomena of the psyche at a time when the more recent way of scientific thinking entered into human evolution. It was a matter of covering a field of phenomena relating to the psyche which had been considered in a different way before. The reason was that many people who were particularly involved in working in the sciences gained the impression, quite rightly so, that the spirit which prevails in modern scientific research was the only truly scientific one.

Now we have to say that when the modern scientific method is applied to psychology it is certainly brought to bear on something which is given. A true psychology may have to find completely different ways of investigation, as we have seen, but the object of research is given directly in the human being even where the modern scientific method is applied to psychology.

This would seem to be very different in the science of history. If attention is drawn to the facts that need to be considered here, facts we might almost call paradoxical, consideration must be given to something that is relatively little known or considered, which is that the science of history, as it is called, is of fairly recent origin. In the 18th century, those who developed and represented the concept of science certainly did not accept history as a science. The science of history is essentially a 19th century creation. It thus arose at a time when scientific methods had come to be acknowledged as having reached a high point in their development. 18th century people did not see history the way we do today. Let me refer to a typical statement that the German philosopher Christian von Wolff made in the 18th century. One could cite many others to show that at the time scientists considered history to be the recording of events but not something that deserved to be called a science. Wolff wrote: ‘As historical works merely narrate what happened, it does not need much intellect and reflection to read them.’²⁷ Methods of explanation, to put historical events in some order that made sense really, only came to be used to any greater extent in the course of the 19th century.

Among those who had come to be more and more immersed in the modern scientific way of thinking, it was Fritz Mauthner who in his big dictionary of philosophy expressed the opinion that the nature of history is such that it cannot be a science in the most radical terms. The article on history in this work is written very much from the point of view that ‘science’ is only possible in the study of the natural world. Reading it you find that the study of what we call ‘history’ is firmly said to be no science, and that it is even considered a paradox that, seeing that the methods developed in natural science were highly specific, history was to be called a science as well.

So far as people who think in the modern scientific way are concerned, one of the main premises on which they base their ideas as to what science is does not apply. What is the natural scientist’s aim in his investigations? He mainly wants to establish such a configuration of the conditions under which a natural phenomenon occurs that the natural event follows from this and he will be able to say: If conditions are similar or identical, the same phenomena must recur.

This focus on the repeatability of phenomena is particularly important to modern scientific thinkers. In their view a proper experiment must be such that one is, in a way, able to predict the results one is going to see under specific natural conditions.

Now we might indeed say that when such demands are made on history as a science, it is bound to fare badly. Let me give just a few examples. A strange view developed recently among people who wanted to think in historical terms, and it was refuted in a strange way, I would say in a highly realistic way. People who thought they had a degree of profound historical insight into social and economic situations developed the view—especially so at the beginning of the present war—that under the present economic and social conditions the war certainly could not last longer than four to six months at the most. The facts have radically disproved their assumption! Many people believed it to be a view with a solid foundation in science. How often do we hear, when people consider present events that are important in the life of humanity and which they therefore want to evaluate: ‘History teaches this, or that, about these events.’ People consider the events, want to form an opinion as to how they should relate to them, how they should think about the possible outcome; and you then hear people who have done some study of history say: ‘History teaches this or that!’ How often do we hear these words today in the face of the profoundly disturbing, tragic events that have come into human evolution. Well, if history teaches what those people think it teaches, namely that it will be impossible for these events to continue for more than four or six months, we can say that this knowledge drawn from history is strangely contradicted by the facts.

Another example, perhaps no less typical, is the following. A person who is certainly not without significance became professor of history in 1789. It was a time which we might call the dawn of historical studies. Schiller started to teach history in Jena in 1789. He gave his famous inaugural address on the philosophical and the external mechanistic approach to historical events.²⁸ In the course of this address he said a strange thing, something he believed he had concluded from a philosophical approach to human history. He believed he had developed a view on what we can ‘learn from history’, saying: ‘The community of European states appear to have become one large family; sharing the same house they may bear malice towards one another, but one hopes they will no longer tear each other limb from limb.’ This was a ‘historical opinion’ given in 1789 by someone who had certainly made a name for himself. There followed the French Revolution and the Napoleonic Wars! And if the lessons history had to teach had been learned, we’d also have to consider the present time in wanting to verify the statement that the European states may bear malice towards one another but will no longer tear each other limb from limb! Again a strange refutation of what people meant when they said that we can learn from history in order to form an opinion on present or future events. It is possible to give countless instances of what is suggested here. This is the one thing people say.

The other is that history, the course of events, must be ‘scientifically penetrated’ from all possible points of view. Did the 19th century really fare well with these methods? People who thought of applying strict scientific methods to history would no doubt be least satisfied when they came to ask themselves if proved useful in any way to apply methods that have their full justification in natural science to historical developments, so that they might be considered ‘in the light of a science’.

We merely need to consider a few things. It will not be possible today—for it is certainly not my aim to criticize the science of history as such today—to go into every detail of the attempts that have been made to develop a method for history. There is the view that it is great men who make history; then the view that the great have been given their character and their powers by their environment. Another view is that historical facts can only be understood if we consider the economic and cultural background, thus letting events in human history emerge from that background, and so on.

Some examples of attempts to approach history with the way of thinking that has proved its value in natural science may serve to show how the attempt has really—well, if not failed completely at least given no satisfactory results. To start somewhere, let us take Herbert Spencer’s²⁹ attempt to apply the modern scientific approach to the evolution of human history. Spencer wanted to penetrate the whole of world evolution and the existing world with the thinking developed in natural science. He made a surprising discovery. He knew that the individual organism, a human organism, for instance, but also the organism of higher animals, develops from three elements of a cell—ectoderm, endoderm and mesoderm. Three elements or parts of a cell, therefore, from which the organism develops.

Herbert Spencer saw a similar process in the organism of evolving humanity, as it were. He assumed that different organic systems would develop from these elements as the historical organism of humanity evolves, just as the organic systems of the human body develop from the three elements of the cell. Spencer said that in the historical organism, too, you have something like an ectoderm, an endoderm and a mesoderm. This English philosopher developed the unusual view that in the historical evolution of humanity the warrior people, anything warlike in the world, developed from the ‘ectoderm’; peace-loving, working people from the ‘endoderm’ and the traders from the ‘mesoderm’. A ‘historical organism’ thus evolved from the interaction of these three kinds of people. According to Herbert Spencer, the most perfect community organism develops from the ‘ectoderm’ in the course of history; this is because the nervous system develops from the ectoderm in the human organism. This English philosopher thus saw the warrior class, the military element in a state, as developing from the ‘ectoderm’, analogous to the element that holds the potential for developing the nervous system in the individual human organism, and to his mind the most perfect country was the one that had the best developed warrior class. Just as the brain derives from the nervous system which derived from the ectoderm, so Herbert Spencer said that in a community the ruling class should come entirely from among the warriors. I merely want to mention this strange approach, and in view of the current situation make no further critical comments on Herbert Spencer’s militaristic theory concerning the historical evolution of society.

Another attempt at bringing ideas taken from natural science into the study of history was made by Auguste Comte³⁰—I am limiting myself to the leading thinkers. He attempted to apply the laws of mechanics, of statics and dynamics, to developments in human history. Relationships between individual elements in a social system were considered under the heading of ‘historical statics’, whilst changes, movements or progression came under the heading of ‘historical dynamics’.

Many more such examples could be given. Taking a critical look at these and many other attempts it can be shown that it is hardly possible to get satisfactory results by transferring scientific ways of thinking, which are strictly controlled in their own fields, to a study of historical developments.

Individuals who lived in the dawn, we might say, of historical studies tried to bring something like explanatory principles to the subject. We only have to think of one of the most magnificent attempts from that period. It was made by Lessing in his famous small book, written when he was at the height of his mental powers.³¹ His attempt is particularly interesting because he tried to approach historical developments not in a natural scientific way but by using the concept of education, something, therefore, that also has an element of mind and spirit in it. Lessing thought that successive historical events could only be understood if one saw the way humanity lived in the progress of history as an education governed by historical powers that were active behind the developments we are able to perceive.

And it is interesting to see how Lessing established cohesion among successive historical phenomena. It was precisely because of the way he established this that people would say: ‘Ah well, Lessing was a great man, but he was past his best when he wrote his treatise on the education of the human race.’ This was because he tried to make the succession of historical events a kind of inner event, at least in theory to begin with. This led to the idea of repeated lives on earth for the human soul. He looked back into past periods of history and said: ‘The people who are alive today have lived many times before; in their souls they bring into this period the things they have taken up in earlier periods. The impulse which runs through historical evolution is something which lies in human souls.’

Taking this first of all as a hypothesis, we might at any rate say that infinitely many things in human evolution that would otherwise be riddles can be illuminated, even if only hypothetically, if we assume that human souls themselves take historical impulses from one period of history to the next. What has been a tissue of historical developments lacking in cohesion will then suddenly show itself to be a cohesive whole. This is the only way in which we can hope that individual historical data are no longer just there, side by side, but can truly be seen to arise one from the other, for we now have the principle that makes the one arise from the other.

The view Lessing expressed in his small book has not really been taken up, the reason being that the age of modern science was coming to its peak. For reasons which will be shown in the next lecture, people really had to be against the theory of repeated lives on earth in this age of modern science, and in this particular sphere it was quite right to be against it.

And so it happened that all kinds of attempts were made in the course of the 19th century. You need only think of Hegel’s attempt to see the whole of historical evolution as progressive awareness of human freedom, and so on.³² We could refer to hundreds of attempts, showing that people tried over and over again to bring explanatory principles into historical evolution and thus make history into a science. There were, of course, also people like Schopenhauer, for example, who believed that nothing repeated itself in history, so that one could not speak of a science. History, he said, could only refer to successive data but there were no impulses in history that might serve as explanatory principles as is the case with the facts on which the laws of nature are based.³³

The powerful protest Friedrich Nietzsche made against history as such is still fresh in our minds. He spoke of ‘historicism’, meaning the acquisition not of the ideas of history but of a historical way of thinking, acquiring a way of thinking where people insist on ‘what history establishes’, wanting to work with this in their souls. In his view historicism sucks the soul dry, as it were, whilst there is need for the human soul to be productive and active in the present time, dealing with events as they come in a fruitful way. For Nietzsche, therefore, someone who only felt historical impulses was rather like a creature that must always go without sleep, which would mean that it could never bring fruitful vital energies into its development but would always only be consumed and worn down by something as destructive and enervating as living in historicism. Nietzsche’s treatise on history’s benefits and disadvantages in life is one of the most significant works to have arisen from his whole way of thinking.³⁴

These introductory words should merely serve to demonstrate how much the idea of history as a science is in dispute today, from all kinds of directions, and is so to quite a different degree as yet than psychology is, for instance. The question which must arise from all this is: Where do such things come from? On the premises on which the anthroposophically orientated science of the spirit is based we have to say: Because initially attention was not directed to the important fundamental question: What aspect of the human being are we concerned with when we speak of historical developments? Which part of the human being is involved in these historical developments? To answer the question we will need to look at the nature of the human being from the anthroposophical point of view, for this essential nature goes much further than our ordinary conscious mind is able to encompass.

My starting point—you’ll see later why I have chosen it—will be a look at the inner life of the human being and the rhythmical way in which it again and again goes out of our ordinary state of conscious awareness. We must allow that state of conscious awareness to alternate with the sleep state. We’ll be considering the subject in more detail when we come to consider the natural world from the spiritual scientific point of view in the next lecture. Today I merely want to refer to the aspects that can provide a basis for the study of history.

When sleep comes in the inner life, our conscious awareness is reduced to a level where we may almost speak of unconsciousness, though to someone able to observe this exactly, we are certainly not completely unconscious in our sleep. The world of sensory perceptions we have in full daytime conscious awareness and our world of feelings and active will come to a halt, they go down into the darkness of unconscious or subconscious life. Between the two states—waking and sleeping—lies the dream state.

This dream state is something most remarkable. 19th century philosophers tried to apply their minds, more used to natural science, to penetrating the nature of this mysterious dream world, which rises from the unconscious sleep state and is so very different from the experiences we gain in the world in our ordinary state of consciousness. The philosopher Johannes Volkelt, for instance, who wrote a book on dream fantasies³⁵ in the 1870s, left the issue untouched as though it were a hot coal which one may pick up, only to drop it again immediately. Critics writing about his book who decided to take the matter seriously were actually accused of spiritualism.³⁶ It is amazing what things people can be accused of!

What is the nature of this dream world which rises from the depths of our sleep? What are those images that move and flow in our dreams? The question can really only be discussed if one has the level of conscious awareness of which I spoke the day before yesterday. Someone who progresses from ordinary conscious awareness to being able to gain insight in images, through inspiration and intuition, that is, someone who truly is able to let his soul be out of the body and live wholly in the world of the spirit, will be able to have insight into what happens in the human soul when it lives in dream images. I can, of course, only give a general idea today, referring to some of the results obtained in the science of the spirit. To take this further you will need to have recourse to my books.

Studying dream life with the methods we have been considering here you come to realize that the sphere in which the inner life finds itself during sleep—from going to sleep to waking up again—is indeed separate from our life in a physical body. This is something one gets to know with spiritual scientific methods. You come to know the condition of the soul when it is out of the body. We are therefore able to compare life in dream images to this state of being out of the body which can be scientifically investigated. And we then find that a dream is really much more of a composite than we tend to think.

Anything that lives in the soul when it is dreaming has nothing to do with our present time the way our waking daily life has to do with the present time. They are something which is developing in our organism, in the whole of our essential human nature, like a small seed in a growing plant. The seed developing in the plant is the physical cause of the next plant. Wrapped up in our dream images—if I may put it like that—something emerges from the dim depths of sleep in the human soul which is not physical but is the foundation in soul and spirit for the part of us that will go through the gates of death, entering into the spiritual world to live through a life between death and rebirth before it appears again.

This seed is weak, however, so weak that it does not find its inner content out of its own inherent powers. It therefore only contains things that relate to reminiscences, echoes of the world we have lived through in the present or in the past. Spiritual scientific investigation of dream life shows that as with many things, the feeling people have, though it may be superstitious, that the future may often be revealed in dreams, is indeed a truth which they can sense, yet it is also a dangerous superstition. It is dangerous because the soul as it develops for the future, that is, the eternal in our soul, actually lives in our dreams. We may have a feeling that the element in us which is dreaming may not hold the idea of, but certainly the living potential for, the future of the human being. The content of the dream is taken from reminiscences and so on which are interwoven in a chaotic way. It is therefore superstition to want to interpret the contents of a dream in any other way than by the spiritual scientific approach, yet we have to say that the principle in us which is dreaming does indeed have to do with the eternal nature of the human soul. It is therefore only the content of dream life which makes us cherish illusions.

Progressing from ordinary awareness to the awareness I called vision, we come to insights in images, to inspirations. With the contents of a mind that is gaining insight in visions we are in a world of the spirit. This is the world in which the soul lives when it is out of the body and dreaming. But it is there in a childlike way, I’d say, in a way that is not yet perfect. It is present in that world the way the seed is in the plant as the potential for the next plant. Through vision in images and inspiration a world shows itself to us in which the dreaming soul is also at home.

People usually think human beings dream only when they are asleep. This is the kind of error that must inevitably arise when one develops one’s ideas only in relation to the world outside the human being. But it is an error, an illusion. People who think more deeply, Kant among them,³⁷ have had some idea that the principle present in the soul in sleep and in dreams is there not only in sleep and in dreams but is present throughout life. When we wake up, part of our inner life does indeed enter into the realm where the concepts based on observations made by the physical senses are present. We are wholly taken up with these, giving them our attention, for it is like a powerful light that outshines everything else that lives in the soul. We see it as the only content of the mind in daytime waking consciousness, as it were. But that is an error. Whilst these contents fill our minds, other contents that are entirely the same as the dreams that emerge from sleep during the night live on in the subconscious depths of the soul. We dream on whilst awake, but are not aware that we are dreaming. And though it may sound odd, the following is also true: We do not only dream on; we also sleep on. In the waking state, our conscious mind is thus at three levels—up above, at the surface, as it were, waking daytime consciousness, down below, in the subconscious, an undercurrent of continuous dreaming; and still deeper down we go on sleeping.

We can also state with reference to what we dream and with reference to what we sleep! We dream with regard to everything that does not come to mind in ideas or in concepts that can be clearly stated, but is discharged in us as feeling. Feelings or emotions do not arise from a fully conscious, waking conscious state of mind; they rise up in us from a world where all is dream. It is not right to say that emotions arise from the interaction of ideas. Quite the contrary. Our ideas are filled with something that rises up from a deeper inner life where we dream on whilst in the waking state. Our passions and affects also rise from a life of waking dreams, though the fully conscious life of the mind makes this invisible. And our impulses of will continue to be such an enigma in the way they well forth from the inner life because they come from depths of soul where we are asleep even when we are in the waking state.

Our fully conscious ideas thus develop in waking consciousness up above; our feelings are like waves lapping up from a subconscious state, a daytime dream life; and our impulses of will rise up from a sleep life. The significance this has for the development of ideas in the sphere of social life and of rights, of ethical ideas, and the significance it has when it comes to freedom of will is something we will be considering in the last lecture.

Today the emphasis will be on something else, however. Some sharp minds have realized that we will never be able to explain passions, for example, unless we first seek an explanation for the dream world. Passions, even the best and noblest of them, only live in human beings because they dream even when awake, and what people dream does not come to conscious awareness but laps up into it from the region where dreaming takes place.

One feels some hesitation in the present-day climate in speaking about another finding made in the science of the spirit. It does rather go against accepted views, but then it is also a fact that many developments in science were initially controversial. They ultimately won through. Thus the Copernican view of the universe only came to be accepted by a certain element in our culture in 1822.³⁸ Perhaps the science of the spirit, or anthroposophy, may also have to wait a long time to gain recognition, this time not by that particular element but by modern scientists.

What is really going on, if we study the river of human life, cannot be reached with the concepts we go through in the waking mind, for it does not live there. It may sound controversial, but the impulses that billow and move in history are only dreamt by human beings. The principle that drives history is no more lucid than a dream in the human soul, nothing else. It is perfectly scientific to speak of the dream of evolution. We can see this clearly once we come to realize that it needs the capacity for perceptive vision to gain insight into the actual impulses that drive history. We need to penetrate those impulses with living research based on vision in images and on inspiration. The human being is part of history and plays a role in it. We are therefore dealing with something that cannot be observed in a way that allows concepts to be developed which are like the concepts we use in modern science. We are dealing with concepts that really only come to ordinary conscious awareness out of our dreams.

It would be easy to raise the objection that the science of the spirit lives out of fantasies, attributing important impulses to the products of sheer fantasy and indeed dreams. Well, ladies and gentlemen, that may well be so, but if the reality is something that must live as a dream in the human soul, we have to go and find this reality in the actual sphere where it can be perceived.

The objection which people who are dedicated to the thinking used in natural science have raised against considering history a science has in fact been that one is dealing with isolated facts in history but would never be able to understand what a historical fact actually is, and that one could not get the kind of clear picture of it which one does with the facts of nature, facts on which natural science is based.

This is perfectly correct, also from the point of view of spiritual science; but we need to take a much deeper view in spiritual science. We would first of all say: If you consider what historical impulses really are, they are not given if you direct your usual rational mind to them, an mind relating to facts in the physical world. Historical facts are only given if we direct image-based and inspired perception to nonphysical impulses that are not to be found in the facts of the physical world.

The insights brought to human awareness through the science of the spirit did not, however, arise entirely out of nothing in more recent times. People who have been wrestling with problems of gaining insight and have gone through inner dramas in the process, have already had to turn their attention, even if only for brief moments, to the things that are now given system and order in the science of the spirit. Again I could give many examples of how one individual or another has in a sense ‘divined’ one thing or another. One example which I have also given in the book³⁹ due to be published shortly is the following.

In lectures given in 1869 which have since been published,⁴⁰ the psychologist Carl Fortlage made a strange statement concerning the conscious mind and its connection with the phenomenon of death. He said: ‘If we call ourselves living creatures, ascribing a quality to ourselves which we share with animals and plants, we necessarily take the condition of being alive as one that never leaves us, continuing on in us whether we are asleep or awake. This is the vegetative life of nutrition in our organism, an unconscious life, a life of sleep. The brain is an exception in so far as during the intervals when we are awake this life of nutrition and sleep is dominated by the life of consumption. In those intervals the brain is exposed to a powerful process in which it is consumed. It therefore enters into a condition which would mean absolute debilitation or even death if it were to extend to all the other organs in the body.’

This is a magnificent flash of insight. Fortlage is saying no less than that if the processes that influence the human brain were to take hold of the rest of the body in full waking consciousness, they would destroy it. We are thus truly dealing with destructive processes in the human being when it comes to conditions relating to everyday conscious awareness. Fortlage had deep insight. He continued: ‘Conscious awareness is a lesser, partial death; death is a great, total state of conscious awareness, with the whole of our essential nature awakening in its inmost depths.’

Here we see the connection between death and conscious awareness intuited in a truly magnificent way. Fortlage knew that if we divide the event which happens once, when death comes upon us, into ‘atoms’, as it were, ‘atoms of time’ in this case, these ‘atoms’ would be the events that happen continually in our waking consciousness. In developing conscious awareness we develop an ‘atomistic’ dying process; death is the same process as the one which affects the brain at every moment of conscious awareness, only on a larger scale. For Fortlage, too, death thus was nothing but conscious awareness of the spiritual world awakening all at once. Conscious awareness is all the time killing us off in small steps, and this dying process is necessary for our ordinary daytime conscious awareness. So if we have a human being before us we can say—and Fortlage’s feeling is fully confirmed on the basis of spiritual science—that the element of soul and spirit in this person is really something that consumes and destroys him. The vegetative life he has will hold destruction at bay until death comes. Once death comes, we have on the large scale what develops slowly, atom by atom, we might say, in life. Death is always in us, but we also have the vitality that fights death in us, and the soul enters into this vitality.

If we therefore consider the individual, living human being who stands before us in his body, this body is an outcome of the inner life. We are going to consider this in more detail in the third lecture. We have death; but for as long as the vital energies are active, death is continually prevented from coming in. It might be said to be lurking behind the phenomena and is indeed an important element in life, for life would only be at plant level if death did not kill this life off all the time, with conscious awareness arising in the body exactly because of this.

Once we get to know this peculiar relationship which death has to the vital energies in the human body, our perceptive vision grows sufficiently clear to allow us to form an opinion and indeed find meaning in the course of historical events. Normally they are told in history the way they have happened in the world, which is how history is usually presented.

What do events, fact following fact in the world, actually represent? Again I have to say something that may sound highly controversial. The facts of history do not relate to their soul content—which human beings only dream in the process of historical evolution—the way a body does that bears death within it, but rather like a body that is already dead, with the soul outside it. This means that historical facts no longer have soul in them. In human life, death comes when life in the body has run its course. The soul had been present everywhere in bodily life and then the body is alone, without the soul element. When it comes to historical facts the whole organism is mere dead body, a dead outer form compared to the historical impulses that are alive and active from one age to the next. This can only be perceived if we do not focus on the external facts but on the living principle, which is so alive that we cannot derive it from outer facts.

Let me use an analogy to make this still clearer. Let us assume someone believes—many people do believe this—that he only has to understand the facts of history as clearly as possible, the way we understand the facts in natural science, and he will be able to produce a science of history from the succession of such historical insights. Someone who believes this is like one who—however strange this may sound—if he had a dead human body before him would believe he should be able to extract the life of the soul from it in some way. It is not in there! Nor do historical facts hold the soul of history in them. We perceive historical facts with the rational mind which is bound to sensory perception and evolves from it. Yet we only see what is dead in historical developments when we use the rational mind. Human beings can only penetrate into historical evolution with their common awareness when they are dreaming; they can only see through historical evolution, through the actual inner life of history with imaginative and inspired awareness. Because of this, all available historical facts can only be presented in anecdotes and accounts. It is really true what the great Jacob Burckhardt⁴¹ said: Philosophy is non-history, for philosophy sees one fact subordinate to another; and history is non-philosophy—this is the term he used—because it only has to do with coordination, with facts being put side by side.

This gives rise to a particular attitude in historical thinking. To arrive at truly historical thinking we must use the awareness in vision of spiritual science to gain a clear view of something which definitely can not be learned in the ordinary course of history, something which is there in the process but does not reveal itself at all in the external facts, just as the soul does not show itself in a dead body.

The question then is whether it is really possible to see, using imaginative and inspired insight, what truly lives in historical evolution. Well, having referred to so many peculiar things already, I will not hesitate to speak of some of the realities. One of them is the kind of vision which I characterized the day before yesterday and also dealt with in more detail in my books. With this vision, this imaginative, intuitive and inspired conscious awareness, we gain a view of human evolution that is to the external facts as the soul is to the dead human body. I want to speak in the most real terms possible, for I am after all giving an example.

When someone tries to enter into the things which the mind in its ordinary awareness only dreams of, he will above all be able to delimit the historical process by finding important nodal points in historical life, just as one also finds specific sections in the individual human organism. Children get their second teeth in about their seventh year; they reach puberty at about 14. We can record such nodal points in an individual human life if we consider human physiology. These important changes mean a great deal more in the science of the spirit than they do in ordinary physiology, a science that never comes to an end in its studies. Similar insights are gained in history if one considers it from the spiritual scientific point of view. Thus—now quite apart from external facts, but merely by considering what happens in the spirit—we find that there was a period in European history, and human history in general, that started in about the 8th century BC and came to a conclusion in the 15th century AD. Events between these two points in time form a whole, in a certain respect, just as the life of the child does from his seventh year, when he gets his second teeth, to the time when he reaches puberty. One can establish a whole there, until a change occurs that makes a greater difference in the human organism than the events that happened in between. In the same way we can say that such major changes occurred in the 8th century BC and in about the 15th century AD. Seen from the point of view of historical study based on the science of the spirit, the period between them seems to have had a specific nature, special characteristics with regard to the spiritual reality that lay behind historical facts. This made the period a whole if we consider history from the points of view of spiritual science, something that belongs together.

I can, of course, only mention some aspects. Characterizing such things on the basis of spiritual science one can discover all kinds of details, and indeed things as real as the realities you get if you follow the system of plants in botany, and so on. Let me just present some general aspects.

During that period the life of humanity in general—to perceive this we have to consider the inner life of human beings, leaving aside physical facts—was such that the mind was still working much more by instinct than it does today. Anything people did in full awareness was still much more also an action of the body; it was still much more closely bound up with the living body. The mind still worked more by instinct. If you study the different things said in my books⁴² you will find that the inner life is classified, if I may use this rather academic term, into the life of the sentient soul, which is at a very low level of consciousness, still almost unconscious; the rational or mind soul, which nevertheless works in such a way that its life does not develop in full conscious awareness but still has instinctive character; and then the spiritual soul, which has full conscious self-awareness of the I, emancipating the I from the life of the body, the rational mind being no longer instinctive but taking an independent, critical approach to things. The rational soul was especially active in the people of the period we are considering, that is, people living at the time when the Greek and then the Roman civilization was evolving. And the inner life of people at that time, which led to developments in social life, history, the sciences, the arts and religious life—all this took the course it did because the soul life was characteristically such that the rational mind was still acting by instinct.

These are the general principles, but we can see the truth of it in individual details. Inwardly, in the spirit, one can actually describe how the difference had to come. In Greece, the instinctive mental life developed more in the direction of the living body. Ancient Greeks would see the body as ensouled, and also understood the way in which such an ensouled body was part of social life. In Roman times, the impulse for Roman citizenship arose from this specific constitution of the soul, and so on.

Living through this in an inward way one comes to the significant moment of change that can be so clearly seen in the 15th century. Events naturally happen gradually. The impulses only emerge bit by bit. The change that came in the 15‘ century is clearly evident, however. Human nature was truly revolutionalized then. This is something which only someone who looks at things in such a way will discover; others will always think of a succession of events when in reality history moves in leaps and bounds. The mind then came to relate to human nature in a very different way. It became emancipated, gaining greater self-awareness. Thinking only became more materialistic and sensual because the rational mind had lost its connection with the subconscious. Human beings sought relationships at national level, structures of community life and relationships between countries, and developments in the other areas of civilization that would arise from this peculiar separation from the instinctive life, something we are not aware of in our ordinary conscious minds, only dreaming of the rational mind growing independent of the life of instincts.

Let me just mention some more general aspects. With the approach used in spiritual science it is possible to go back to the time before the 8th century BC. This takes us to a different major period which extends back as far as the 3rd millennium BC, a period that also had its special characteristics, details of which can be established.

We thus gradually find something behind the physical facts that can only be observed in form of images, with a mind inspired and able to perceive in visions. If we are able to do this—something which facts can never give us, gaining insight into things that people normally only dream as they observe the facts and use the thinking based on the observation of physical facts—we come to the process aspect of history. This lives in the human dream level of consciousness and can only be seen more clearly if we have imaginative and inspired awareness. It is this alone which can show the facts in their true light.

Looking at a dead body you have to say that it had significance when the soul was still in it. Just as the soul casts its light, as it were, on the dead body, so we live in the light that illumines the facts when we approach things of the spirit with perceptive vision. Individual facts find an explanation if we illuminate them out of what we have gained in this way.

History thus cannot develop as a science unless we develop perceptive vision. If you think it would be possible without it, you are like someone who lets a light fall on an object, then, using some kind of mechanism to rotate the light, lets it fall on a second object, and a third, and then says: The second object is illuminated as a consequence of the first being luminous; the third object is illuminated as a consequence of the second object being luminous. This would not be true. It is the same light which illuminates each object.

That is how it is with historical facts. Someone who tries to explain facts through other facts, coordinating them, putting them side by side is, as Jacob Burckhardt said quite rightly, like someone who deduces that the light which falls on the second object comes from the first. He should see that it is in fact the same light which falls on the first, the second and then the third object. The explanation for the historical fact lies in the world of the spirit, and it is from this world that we must throw light on facts that will otherwise remain dead, just as objects will not be luminous unless we let the light fall on them that shines on all.

This does call for a radical change in our approach to history, but that should not surprise us. History became a subject at a time when natural scientists were, quite rightly, rejecting anything subjective. People did at first apply the methods of natural science in a study of history that may be said to have evolved at the wrong time—which, of course, is not such a good thing to say—but history can only prosper if natural science is complemented with the science of the spirit.

Then, however, we will no longer search through history in an ethical way, nor in the way many others have done, using abstract ideas. Ideas cannot make things happen; ideas are entirely passive. We must look for the truly real spiritual entities and powers that are behind historical developments. These can only be studied if we have awareness in images.

Now it is remarkable—once you have this guideline, light is indeed cast on what people might sense from a sequence of events, whilst someone who merely looks at things side by side will not find an explanation. Historical development becomes a science when the science of the spirit strikes like lightning from above. If it is unable to strike, people will be presenting progressively more anecdotal, which is not scientific.

It is interesting to note that Jacob Burckhardt wrote that it was approximately at the point in time when in the science of the spirit we would put the beginning of the period of which I spoke today—except that these are not exact points in time, just as puberty, for example, continues for some years—in the 6th or 7th century BC that a common element showed itself that extended from China through Asia Minor to Europe, and this was a general religious movement. Outer history has the facts: Because there was such a change, those events happened! Light is thrown on them. And concerning the end of the period, for what happened after the 15th century, Jacob Burckhardt spoke of the religious movement connected with the name of Martin Luther—again very strange. Once again there were major changes, showing themselves in Europe and at the same time also in India. With the science of the spirit we can see how something which is beheld in the spirit creates a mirror image for itself in the facts, for it illuminates the facts. History changes from being an enumeration of facts to being a genuine science.

We have to say that in this respect, too, many people have been longing to find the right way. Herman Grimm⁴³ tried to take a spiritual approach to history but did not reach the point where one sees into the world of the spirit with perception in images. He used all possible means to discover some kind of historical impulses behind the events that had happened. It was as if he was feeling his way and arrived at a classification which he would repeat many times in his lectures at the university. He said that such historical developments as there had been so far should be divided into a first millennium—starting approximately at the time I have given for the period I have been describing—and then a second and third millennium. You see, he was feeling his way. His ‘first two millennia’ covered everything I included in the Graeco-Latin period, which ran from the 8th century BC to the 15th century AD. And our present life, which will continue for many centuries and can be seen to be a coherent whole if one uses perception in images, he considered to be the ‘third millennium’. He tried to have at least a surrogate, I would say, for the vision that can be had in the spirit by saying that history is the ‘work of the nations’ creative imagination’.⁴⁴ Unable to find the spiritual reality that is the driving power in historical developments he believed ‘creative imagination’ to lie behind historical events. He thus made it an illusion, but reminded us that the real impulses in history are only dreamt through by human beings in their ordinary state of conscious awareness.

Anything we are able to grasp with the rational mind with regard to history can only be the dead aspect. Again it is interesting to consider historians who may be said to have still been using their rational minds in an instinctive way and who did not seek to bring in all kinds of ideas from natural science in an artificial way, the way Herbert Spencer did, but were like Gibbon,⁴⁵ for instance, who did use the rational thinking which is also used in natural science, and were still doing so in an instinctive way. They were able—and this was something which puzzled Herman Grimm⁴⁶—to observe and describe the periods of decline particularly well; those were periods when little soul quality remained. Gibbon thus wrote of a time which did in fact have much by way of soul quality, inner development and growth to it, which was the period from the beginning of Christianity and throughout Roman history, but described the aspect which he called ‘decline’. Bringing his rational mind to bear, he described this whole evolution in the early Christian centuries as a decline. This is only natural, for when the rational mind is applied in the way in which it has to be applied in the study of nature, we can only see the decline in historical events. Gibbon was unable to see how something else, which had come into history out of the Christian impulses, was showing healthy growth in the midst of that decline. The way this works cannot be seen directly in historical events, however. It needs to be illuminated by the light provided through the science of the spirit.

Something else is also of interest, for example. Of course it is only possible to make history a science through the evolving science of the spirit. But the knowledge gained in the science of the spirit has always also come up in flashes of light in the heads of enlightened people, people of discernment. There is one really interesting phenomenon. In his historical and sociological lectures given at Basel University in the 1860s, Jacob Burckhardt would repeatedly refer to a historian, a historical philosopher from the first half of the 19th century who must have made quite an impression on him, even if he, Jacob Burckhardt, often went against his views. This was the philosopher Ernst von Lasaulx. He has never become widely known. Lasaulx wrote a strange book, and Burckhardt frequently spoke of this in his lectures.⁴⁷ Lasaulx did have some feeling for the historical impulses that human beings normally only dream through, but since it was the age of modern science, he concerned himself with what I might call interpretation of the facts.⁴⁸ Since he used his rational mind which was trained in modern science, he mainly focussed on the element of decline in the 19th century. There were, of course, also new developments in the 19th century. But these can only be seen with inspired and imaginative perception. At the very end of his book Lasaulx showed that he had some inkling of this. The things he said in his book are interesting beyond anything—forgive the words, but it is so. He considered European history from its beginning to the 19th century. And because of his modern scientific approach he was all the time describing decay, decline, the powers that really lead into the dying process. There are chapters in this book—if you read them they are like a description of powers of decline someone made prophetically in the 1850s, speaking of the powers that inevitably had to lead to the present situation, where the European nations of today are tearing each other limb from limb. We can say that no one else foresaw intuitively in such a deeply moving, magnificent way—his mind being focused on the element of decline—what has now proved itself to be such an outcome in the process of decline.

This kind of direct evidence is such that if you leave the sphere where you have direct vision of or dream the true historical impulses and instead consider only the separate external facts, it is as if you abandon waking consciousness and fall asleep, no longer seeing the element of growth and development, the pulse of which beats in history as the element that truly takes humanity forward. Once this principle of growth and development is recognized, history is lifted out of mere natural causality and assumes the rank of a science. We might say, therefore, that what Lessing felt dimly in his work, putting it clumsily, if you will forgive the expression, at the time and indeed incorrectly, is thus given a secure foundation. External facts show no cohesion. The element in which the human soul lives, lives as in a dream, becomes a continuous organic life in the spirit. I mean a life of spirit, however, if it is seen as the substance of history in the light of the science of the spirit.

You will then also discover, however, that the ordinary student is deceived if he considers historical development to be an organism. Doing this, one must often compare it with the development of an individual human life. In my young days I had a teacher who liked to compare the successive historical periods with human life—Persian and Chaldean history with the life of a young man; Greek life with the later part of youth; dawning full maturity with Roman life. The progression of history is often considered in analogy to human life. This is a distinct source of illusion regarding history. For if we come to see the evolution of the human soul in the course of historical development for humanity as a whole, that is, actually enter into the spiritual reality of historical developments, we can never perceive it the way we perceive the development of a human soul from childhood through youth to adult life and finally old age. The spiritual life which lies behind the facts of history does not develop in this way. It develops in another way. Once again we face a paradox. It seems paradoxical if it is put like this, though it is deeply rooted in the genuine spiritual scientific approach to which I am referring in these lectures.

It is possible to compare what shows itself, lives and can be observed as a whole in a given time in history with the periods in human life. Oddly enough, however, one should not compare the historical development with the development that goes from infancy and childhood through youth to adulthood but the reverse. You have to think of historical life going in the opposite direction. If you take the general state of mind for the period from the 8th century BC to the 15th century AD, for instance, this may be compared to the thirties in a human life. We can say that when people are in their thirties, the inner life connects with the body the way it did in the Graeco-Roman age that continued on into the 15th century (the constitution and inner relationship to essential human nature was different, of course). What followed in history cannot be compared to what follows on the thirties but to what went before. Compared to the life of a human individual, historical life thus goes from back to front.

In the course of its emancipation in our time, the rational mind does indeed relate to bodily life in a way that can be compared to the way the rational mind relates to bodily life for someone in his late twenties. A later period in history relates to the one that preceded it in such a way that we might dare to say the following. A young child learns from an older person who may well have worked in a more instinctive way through the things which the child is receiving in a later form. We always learn from people who have themselves been learning in their childhood. It is the same with successive periods of time when mind and spirit move on from one age to another. This progression in history becomes a phenomenon in the mind, though still at a dream level. Using Lessing’s idea of educating the human race, we are dealing not with education from childhood through youth and adulthood to ripe old age, but rather with retrograde education of the human race. And it is because of this that progress, as we may call it, is able to enter into historical development. Human beings are younger, as it were, in their inner approach to such things than they were in earlier times, and this also gives them a greater degree of freedom and of unawareness, a more childlike approach to other people, and this brings everything we normally call progress into world evolution.

In conclusion let me draw your attention to one phenomenon—we have been considering many things today—to demonstrate what I have been discussing—and that is the strange, significantly progressive relationship which came when Christianity spread from the nations of the Roman Empire, who had received it first, to the youthful Germanic nations. A strange phenomenon arose. How can we explain it? It can only be explained as follows. Throughout the historical evolution of Graeco-Roman life, which was the first to be taken hold of by the great impulses of Christianity, experience of life was at a later stage. Christianity therefore took the form we see in Gnosis and the development of other dogmas. When Christianity came to people whose experience of life was at a younger level—entirely in accord with the way the mind evolved in the course of history, as I have shown—it assumed other forms. It became more inward; religious awareness emancipated, as it were, from the instinctive rational mind; religion as Christian religion became more independent; and later on the religious and scientific ways of thinking and awareness separated completely.

The whole process becomes explicable if we take it as a phenomenon relating to conscious awareness, so that the German mind, which has its foundation in a different soul constitution, took over Christianity from the Roman one, we might say as a child does take something from an older person. Roman predecessors, not Roman ancestors, of course.

I have only been able to touch on some points, and I know as well as anyone else how many objections may be raised to these brief indications. To gain insight and understanding of what is meant here, it will be necessary to take up the development of spiritual science in a serious way, and on the other hand give serious consideration to all the mysteries and sphinx riddles that come up in the young science of history. In my fourth lecture, which will be next Wednesday, I will add the things needed for practical life, for social life, intervention in social life, and understanding of the things that touch us so deeply in immediate experience, bringing pleasure and pain, and events that are so much on our minds at the present time with all its tragic events. We will then consider the consequences for these things as they arise from the historical point of view.

I would like to conclude today’s discussion by pointing out how certain people with prophetic gifts instinctively also had this spiritual scientific thinking at an earlier time. They would instinctively come to the right conclusions regarding history. I am thinking of Goethe. He only considered historical problems occasionally, for instance in his history of the theory of colour, but he had a profound comprehension of history. Intuiting things, he formulated his perceptions in a different way from the one we have used here today. He was, however, able to gain the right approach to history because he had a feeling that humanity is really only going through historical developments in a dream, that is, experiencing them in the regions where feelings, affects, passions and emotions also arise. Goethe knew that all the concepts people produce relating to history, concepts similar to those used in natural science, cannot prove fruitful in human life, for they come from the region in our inner life where waking consciousness lives. This waking consciousness exists only for the world of nature, however. People live through historical events in the dream regions where passions, affects and emotions arise.

Before a human being thus comes alive in imaginative and inspired perception, and for as long as he considers historical developments in his ordinary state of mind, his soul and inner feelings can only be taken hold of by experience of history arising from the dream level of awareness. Abstract concepts and ideas coming from the rational approach used in natural science cannot really touch the human being. All this cannot bear fruit. The only fruitful perceptions are those that come from the same regions and are effective in the same regions where they are gained from history. This is the best thing about history. Because we dream it—Goethe did not conclude this but he sensed it—anything coming from history can also only take effect in the dream region of enthusiasm and the life of emotions. Goethe said that the best thing history is able to give us is the enthusiasm it arouses.⁴⁹ This is significant as a way not of formulating the science of history but of real understanding, born from a poet’s mind; this is something the science of the spirit must make its approach. For as long as we live in history with our ordinary way of thinking, we are not really involved in it. But if we meet it with enthusiasm and approach its phenomena in the way one does out of enthusiasm, we become involved in the life of history itself.

We shall only be able to learn from history the way we do from nature once we look at historical development with imaginative and inspired perception. To develop these thoughts further and apply them to nature and to social life will be our task in the lectures that follow.

Questions and answers

Following the lecture given in Zurich on 7 November 1917

Question. What is the situation as regards the materialistic view of history, with Marx, for example?

Well, with regard to this I have to say that in the science of the spirit, when we base ourselves on this science, the things I said in my previous lecture are and need to be taken very seriously. Speaking about the gradually developing inner approach to concepts as they are understood in relation to reality. I said that in our ordinary way of thinking we are satisfied once we have a concept that may be said to reflect reality. In the approach based on perception in images, we always have to seek to develop a whole number of concepts, which are like photographs taken from various angles. Anything established as a concept can never show the whole of reality, if we take the point of view of the spiritual world. Concepts can always only give one aspect of reality. That is also how it is with the most sublime philosophical ideas. In the ordinary way of thinking one is a pantheist or one is a monadist, to give you just two opposites. You recognize a divine principle that is alive and active in everything; this means you are a pantheist. Or, like the followers of Leibniz, for example, you recognize individual real monads; these interact to give the world as a whole.

A spiritual investigator cannot be a pantheist nor a monadist. Pantheism simply gives him a sum of concepts, and so does monadism. Both illuminate reality from different angles. Perhaps I may risk an analogy: a pantheist only concentrates on breathing out, a monadist on breathing in. Now we can’t keep life going if we only breathe either in or out, but need to have both. In the same way the spiritual reality can only be grasped if we come alive in our ideas and know how to let both pantheism and monadism illuminate reality for us. If someone is just a monadist, like Leibniz, this is to a spiritual investigator like someone who asphyxiates from too much air he has inhaled. You asphyxiate. And if someone is just a pantheist, this is to a spiritual investigator like someone who wanted to breathe in a room that has no air in it. If you take up the science of the spirit, the life of concepts comes alive to you. You have to think of this relationship to the world of concepts as being as alive as possible. For when such a living relationship is established, you are wholly and in a very real way inside the mutual conflict and harmonious reconciliation of concepts, entering into spiritual reality. With our ordinary way of thinking we live in our concepts in an abstract way. Even the simplest of concepts will thus relate to reality in a new way.

Let me give you an example. Today we learn at school that solids are impenetrable. The definition given is that they are impenetrable because a solid body occupies a space which no other body can occupy. A spiritual scientist cannot say this. He can never base himself on definition of concepts but only on characterization. In this case he would say that something which occupies a space in such a way that no other entity can be in that space is a material body. He therefore looks at things the other way round, and because his concept is a living one he only applies it within the limits where it can be applied. He does not state things in absolute terms. This happens with the simplest lines of thought if one really takes the leap which I would like to call the leap across the threshold to the spiritual, non-material world. This must be taken very seriously. People still want to talk in abstract terms today when they speak of the spiritual world. But the whole of our inner life, the way of thinking, changes its constitution when we enter into reality. You enter into the reality of concepts and live it through. You see, for someone who thinks in an abstract way a rose he has put in water in his room is, of course, something real. But it is not real at all. For in real life no rose can exist unless it grows on a rose bush and lives wholly in the context of that rose bush. A spiritual investigator is therefore always aware that things have to be considered in their existing context. He will know that a cut rose is unreal as a concept.

Now consider this extended to the whole shaping, the whole structure of our thinking and you’ll have an idea of the significant change experienced on crossing the threshold to the world of the spirit. There you find reality. There you get an inner idea of the full implications of concepts, an idea that comes alive to you. Messing around in the abstract world, which is what has to be done in natural science, you never realize how unreal the concepts are which you develop there.

On this kind of occasion I like to remember a lecture Professor Dewar gave in London at the beginning of the 20th century.⁵⁰ From the point of view of natural scientific thinking, it was a brilliant lecture. Taking the point of view of natural science, thinking in physical terms, he construed the end state of earth’s existence. This would come when so and so many million years had passed, temperatures had gradually changed, and so on. If you consider certain facts that present themselves today it is fairly easy to paint a picture of such an end state if you just draw the logical conclusions. Professor Dewar was quite ingenious in describing the way in which some substances which are not luminous today would then be luminous. If people applied certain substances to their walls, those walls would be giving off enough light that you could read your paper by them. It will be so cold by then, however, that one cannot imagine anyone printing papers then. Here we immediately come up against reality. But Dewar gave that picture. Things that would tear off today if you attached just a small weight, would have such powerful cohesion then that you could suspend tons of stuff from them, and so on. The whole had been properly thought through and it is certainly possible to construe an end state of the earth, with everything exactly described in physical terms. The lecture did of course make a great impression, for a physicist who was utterly familiar with physical concepts was here giving a descriptive picture of the earth’s end state that seemed very real indeed.

A spiritual scientist’s experience is that on hearing such a description he finds himself immediately guided towards concepts where a different light is thrown. What Professor Dewar was doing when he described this end state of the earth after millions of years, was arrived at in the same way as if you consider the consecutive states of the stomach and heart of a young person of 12, 13, 14 and 15 as it gradually changes, and then come to a logical conclusion as to what it will all be like in 200 or 300 years—the heart, the stomach, and so on. Now this may all be perfectly correct in natural scientific terms, that is, in abstract thinking. Only the individual will long since have been dead by then, and the stomach no longer there!

If we approach reality like this, side by side with the other view, which is truly ingenuous, and if we have living concepts, we can come to see that Professor Dewar’s description of the earth’s end state in some millions of years may be perfectly correct, but the earth will be dead by then and no longer in existence.

And it is the same thing if we go back 13, 12, 11 years and so on, to say how it was 150 years ago. Only the person was not yet alive then! This is the basis of Kant’s and Laplace’s theory,⁵¹ for they construed the beginnings of the earth quite brilliantly from the physical data, saying it was a nebula, and so on, from which everything arose. But the fact is that none of it existed at the time which one would have to assume for this.

This is where we move from abstract thinking to thinking in real terms. Having given a general characterization I may now say that the materialistic view of history with its concepts arose from a degree of necessity, considering that historical events were really only based on class struggles, with material interests brought into play. The concept of materialism does not have the same meaning in the materialistic view of history as it does in natural science. It developed because certain, entirely feasible concepts were created. One would, however, have to maintain a point of view where one asks: How much of historical development is covered by those concepts? They cover one stream only, a stream which in fact only came up in the 16th century.

People do not believe in authority today, of course they don’t! They have done away with that. Yes, but ‘science’ is a powerful authority at the least. And if you swear by a number of dogmas, everything else is folly and miserable nonsense. Years ago I used to lecture to working-class people, giving many lectures over the years, including lectures on history. I tried to characterize history the way it shows itself, using an undogmatic approach.⁵² However, when I had gained a fairly faithful audience, which continued to grow—I can say this without boasting—some leading social democrats realized that I was not teaching orthodox Marxism, the orthodox materialistic view of history, but actually presented the peculiar view that the concepts of the materialistic approach to history only came to be used from the 16th century onwards. They actually could not be used before that. They came to be used out of the undercurrents in history itself, for that was the time when the rational mind emancipated, as I have shown. It was the time when human beings first emancipated from a more instinctive life and so on, with material interests providing the necessary counterthrust. We thus arrive at the materialistic view of history—even if only as one of the historical ingredients—which does allow us to throw a light on some of the phenomena. However, if we make this materialistic view the only one, we’ll not have history as a result, for many other impulses have not been taken into account. The concepts developed in Marxism must therefore be seen as one aspect, providing a snapshot of reality from one angle. This has to be complemented with views taken from other angles. - Those leading social democrats then stopped the lectures.

It is characteristic of the science of the spirit that it can do justice to impulses that have inner validity, impulses arising in one sphere of culture or another, and is able to perceive their relative value. Error will immediately arise if we make a one-sided aspect absolute, basing all our explanations on it. This is indeed the point.

Life is such, of course, that people will stick to a concept. People altogether prefer to live in concepts rather than reality, in abstractions rather than reality. They are much happier if they have some concepts, and all kinds of things can then be pegged into these. But reality is not like this. Just as to have a tree you need to photograph it from one point of view to get one aspect, and another point of view for another aspect—I have to keep coming back to this analogy—so it is with reality as a whole, if we really want to take it the way it really is.

It has to be said that with material interests having entered so powerfully into historical developments in the last three or four centuries it is only natural that a materialistic view of history developed, representing the view that the outer course of history can be studied using the crudest concepts which are only appropriate for the natural world. However, everything you get that way is dead, non-living. I will be speaking of this again in my fourth lecture when I will mainly be considering ethical and social life. The lack of reality would soon be evident if reality were approached solely with such concepts. Then you would see that such concepts, if they were to take root, would kill reality; they can prove fruitful, however, if we consider them to be merely one aspect.

This is what I wanted to say with reference to this question. I could of course go on for hours on the subject.

Rudolf Steiner was asked to speak again on the process on which the recall of memories is based. He had described this in his first lecture.

I’ll be coming to this again in my next lecture and can therefore be fairly brief now. Above all I’d like to say that people are mistaken in thinking that an idea I have gained now from something perceived—let us say I see an object and form an idea of it at the same time—will remain. All I gain, the after effect which remains when I turn my eyes away from the object, is mere mirror image and not something that will come back again. Something is there and it is then truly lost, just as a mirror image of me is lost once I have walked past the mirror. It is wrong, therefore, to imagine a reservoir in the soul into which the ideas might go, to be fetched up again later from this reservoir. Ideas do not remain, they are gone!

Yet when I form an idea, a subconscious process happens at the same time. This is subconscious where our ordinary conscious awareness is concerned but can be observed imaginatively. This process is responsible for what happens in the organism when occasion arises for something to be recalled. If I gain an idea of an object because it influences my senses, the idea arises; if I have an idea that arises from memory, it is exactly the same, except that it is not the material object out there which makes am impression on me, letting me develop the idea on the basis of that object. Instead I am looking inside, as it were, at what has been taken in unconsciously, and develop my idea from this.

Let me present it in a schematic way. I form the idea ‘ten’; after some time the idea ‘ten’ comes up again; but it is not true that it is the same idea, that it has gone away and then come back again. What has remained is an unconscious engram. This unconscious engram, which has developed in parallel to the process of forming an idea, will remain. This is what I perceive when I have the idea again. So if ‘ten’ comes up, it is the result of an outside stimulus; when it comes up again, it is the result of an inner stimulus. Anything I remember I perceive from within. It is a process we can observe very well in the science of the spirit and which is very useful in education. Attentive teachers can observe it; all they need to do is to give their powers of attention the right direction.

Just consider how we learn things by heart. Observe it carefully. And you will simply see all the things people do to make sure the parallel process takes place! The idea is taken in, but they want the parallel process to go in such a way that it is drummed into something that remains subconscious. Observe when things are drummed in: the ideas will not lead to memory in some way, but a process which must arise to support the mere forming of an idea and does indeed lie in the subconscious sphere. And this way of working in the subconscious—just watch someone learning a poem by rote, all the things that are done to help the process—is something which a spiritual scientist observes directly. The light which is thus gained makes us see. Some people do all kinds of things when they learn by rote, striking their foreheads, and so on, and this certainly has nothing to do with their experience of the idea. If you go into the matter you’ll find that this is an important border region between psychology and physiology. The next time we meet we will see how physiology with a spiritual scientific orientation can discover things there.

Just to indicate the direction, therefore I would say that ideas are first of all formed in a primary process under the influence of something perceived outside, stimulated by an object on the outside; or else as a memory, with the stimulus coming from inside. On the one occasion I am reading with my eyes looking outwards, as it were, and the other time I am looking inwards. If I read a book twice in succession, the idea is gained from the same book, but these are successive acquisitions.

Perhaps this will serve to characterize the situation. More will be added when I speak of the human being as part of the natural world in my third lecture.

Question. Surely the higher forms of conscious awareness must differ between individuals?

As I said the last time, it is easy to think this way—that one person develops these states of higher awareness in a different form than someone else does. This should not let us shy away from entering into what I have called the drama of perceptive insight. The individual aspect is only an intermediate state. One does indeed go through a powerfully individualistic period, but one is aware of this and overcomes it. After this one comes to the objective inner aspect. It is only if we do not observe accurately that we may say that one person says one thing, another something else. It is not like that. The differences are no greater than the differences you get, for example, when two travellers describe the same region. One of them concentrates on one thing, the other on something else. The descriptions do not seem similar at all; yet they describe the same region, and it would be nonsense to think that the descriptions are therefore not leading to objectivity, or that the travellers themselves had not considered things objectively. I would therefore say that certainly, one may easily think of an individualized experience in higher states of awareness. But that is only an intermediate state. In reality we come to the objective spirit if we are able to exclude the subjective element in an imagination, just as we overcome subjectivity in the study of nature and come to see it objectively. Read in Knowledge of the Higher Worlds and Occult Science how this subjective element is excluded as one comes to live in higher states of conscious awareness. You will see that this leads to an objective spiritual view in the inner life just as we come to gain an objective view of nature in the outside world. It truly is the case that in natural science, the subjective element is excluded as we consider the outside world, and in the science of the spirit, the subjective element is excluded as we consider the realm of the spirit.

• 27. Wolff, Christian (1679–1754), German philosopher. Rudolf Steiner was quoting from Fritz Mauthner’s Wörterbuch der Philosophy, 1. Bd., München & Leipzig 1910, S. 403.
• 28. Schiller, Friedrich von (1759–1805), German poet, historian and dramatist. Inaugural address, Jena 26 & 27 May 1789: What is universal history and what is the purpose of studying it?
• 29. Spencer, Herbert (1820–1923), English philosopher. See among other things his Principles of Biology, London 1864 ch. VI, par. 288f, and Principles of Psychology, London 1870-72, ch. IV, par. 238.
• 30. Comte, Auguste (1798–1857), French philosopher. Cours de Philosophic positive, Paris 1830-42; Système de politique positive, Paris 1851-54. Comte was a mathematician and also relied on mathematics and mechanics in structuring the body social. See above all ch. 16 in the second work.
• 31. Lessing, Gotthold Ephraim (1729–81), German writer and dramatist. Die Erziehung des Menschengeschlechts (1780), see paragraphs 94-100 concerning the idea of repeated lives on earth.
• 32. Hegel, Georg Wilhelm Friedrich (1770–1831), German philosopher. See his 'Vorlesungen über die Philosophic der Geschichte’ in Georg Wilhelm Friedrich Hegels Werke, Berlin 1845, 9. Band, 3. Auflage, S. 24 (Introduction) and S. 546f. (Conclusion).
• 33. Schopenhauer, Arthur (1788–1860), German philosopher. See Die Welt als Wille und Vorstellung II, para. 38 ‘Ueber Geschichte’ in Arthur Schopenhauers sämtliche Werke in zwölf Bänden. Mit Einleitung von Dr Rudolf Steiner. Stuttgart o.J. (1894), Bd 5, S. 286-295.
• 34. Nietzsche, Friedrich Wilhelm (1844–1900), German philosopher and writer. Vom Nutzen und Nachteil der Historic für das Leben. Zweite unzeitgemässe Betrachtung, Leipzig 1874.
• 35. Volkelt, Johannes (1848–1930). Die Traum-Phantasie, Stuttgart 1875.
• 36. Vischer, Friedrich Theodor (see note 4). He was accused of being a spiritualist because he gave consideration to Volkelt’s book. Altes und Neues. ‘Der Traum. Eine Studie zu der Schrift: Die Traumphantasie von Dr. Johann Volkelt’, Stuttgart 1881.
• 37. Kant, Immanuel (1724–1804), German philosopher. See Anthropologie in pragmatischer Hinsicht (1789), par. 5 ‘Von den Vorstellungen, die wir haben, ohne uns ihrer bewusst zu sein.’
• 38. The Roman Catholic Church authorities resolved on 11 September 1822 and the Pope confirmed on 25 September 1822 that the printing and publication of works that teach the movement of the earth and non-movement of the sun would no longer be banned. The Index Congregation had resolved as early as 1757 to omit the decree which banned such books, without expressly permitting their printing and publication.
• 39. Von Seelenrätseln (see note 1).
• 40. Fortlage, Carl. Acht psychologische Vorträge, Jena 1869, S. 35 (Erster Vortrag).
• 41. Burckhardt, Jacob Christopher (1818–1879), Swiss historian. See his published lectures Ueber das Studiuni der Geschichte, publ. posthumously by J. Oeri, Berlin and Stuttgart 1905, ch. 1 ‘Einleitung’, 1. ‘Unsere Aufgabe’.
• 42. Steiner R. Theosophy (various translations), chapter on the essential nature of the human being.
• 43. Grimm, Herman (1828–1901), German historian. Goethe, Vorlesungen, Berlin 1876, 8. Auflage Stuttgart und Berlin 1903, 2. Bd, S. 7ff (16. Vorlesung).
• 44. In the story of his life (GA 28, various translations), chapter 14, Rudolf Steiner told of a talk with Herman Grimm: ‘He spoke to me of his idea of a “history of German creative imagination”, something which lived in his soul. I gained the impression at the time that he intended to write this. He did not get round to it. But he told me most beautifully how the continuous stream of historical evolution had its impulses in the creative imagination of the people, which in his view assumed the character of a living, active, supersensible genius.’ See also Steiner’s lecture ‘Die Weltanschauung eines Kulturforschers der Gegenwart, Herman Grimm, und die Geistesforschung’, Berlin, 16 January 1913, in Ergebnisse der Geistesforschung, GA Bibl.-Nr. 62, S. 249-285.
• 45. Gibbon, Edward (1737–1794), English historian. History of the Decline and Fall of the Roman Empire, 6 vols, 1776-88.
• 46. Grimm Herman (see note 43). Wrote on Gibbon in 15 Essays, 1. Folge, 1. Auflage, Berlin 1874, S. 80.
• 47. Burckhardt (see note 41). Probably referring to his lectures Ueber das Studium der Geschichte.
• 48. Lasaulx, Ernst von (1815–1861). Neuer Versuch einer alien, auf die Wahrheit der Tatsachen gegruendeten Philosophic der Geschichte, Muenchen 1856.
• 49. Goethe, Johann Wolfgang von (1749–1832). See Sprüche in Prosa (aphorisms in prose) in Naturwissenschaftliche Schriften (see note 10), [Tr.: possibly in Goethean Science, Spring Valley: Mercury Press 1988. See also in Maxims and Reflections].
• 50. Dewar, Sir James (1842–1923), Scottish chemist and physicist. Inventor of thermos flask. It has not proved possible to trace the lecture to which Rudolf Steiner was referring.Dewar, Sir James (1842–1923), Scottish chemist and physicist. Inventor of thermos flask. It has not proved possible to trace the lecture to which Rudolf Steiner was referring.
• 51. Kant, Immanuel (1724–1804) considered the shape of nebulous stars representing other universes to be due to their rotation. Laplace, Pierre Simon, Marquis de (1749–1827) developed the nebular hypothesis of planetary origin.
• 52. See Rudolf Steiner’s story of his life (note 44), ch. 28, and the volume of lectures entitled Über Philosophic, Geschichte and Literatur (GA 51).

Let us resume our observations of yesterday. I showed how, in the main, through factors I have mentioned, the People of the Christ was diverted eastwards and how, as a consequence of other factors, the Peoples of the Church developed in the centre of Europe and spread from there in a westward direction. I then pointed out how the various conflicts which arose at the turning-point which marked the beginning of the fifth post-Atlantean epoch were connected with this basic fact. I also showed how, within that territory where the true People of the Church developed, through the fact that the Christ impulse to some extent no longer exercised a lasting influence, but was associated with a definite moment in time and had to be transmitted through tradition and written records, there arose the troubled relationship between Christianity and the politically organized church, subject to the Roman pontiff; and how then other individual churches submitted to Rome. These other churches, though manifesting considerable differences from the papal church have, however, many features in common with it—in any case certain things which are of interest to us in this context and which seem to indicate that the state church of the Protestants is closer to the Roman Catholic Church than to the Russian Orthodox Church, in which however the dependence of the church upon the state was never the essential factor. What was of paramount importance in the Russian church was the way in which the Christ impulse, in unbroken activity, expressed itself through the Russian people. I then showed how the radical consequence of this dragging down of the Christ impulse into purely worldly affairs was the establishment of Jesuitism, and how Goetheanism^T1 appeared as the antithesis of Jesuitism.

This Goetheanism endeavours to promote a countermovement, somewhat akin to Russian Christianity. It seeks to spiritualize that which exists here on the physical plane, so that, despite the circumstances on the physical plane, the soul unites with the impulses which sustain the spiritual world itself, impulses which are not brought down directly to the plane of sensible reality, as in Jesuitism, but are mediated by the soul. As was his custom, Goethe seldom expressed his most intimate thoughts on this subject. But if we wish to know them we must again refer to that passage in Wilhelm Meister to which I have already drawn attention in another context. It is the passage where Wilhelm Meister enters Jarno's castle and is shown a picture gallery depicting world history, and in the framework of this world history the religious evolution of mankind. Wilhelm Meister is led by the guide to a picture where history is portrayed as ending with the destruction of Jerusalem. He drew the attention of the guide to the absence of any representation of the Divine Being who had been active in Palestine immediately before the destruction of Jerusalem. Wilhelm was then led into a second gallery where he was shown what was missing in the first gallery—the life of Christ up to the Last Supper. And it was explained to him that all the different religions represented in the first gallery up to the time of the destruction of Jerusalem were related to the human being in so far as he was a member of an ethnic group. All these scenes represented an ethnic or folk religion. What he had seen in the second gallery, however, was related to the individual, was addressed to the individual; it was a personal and private matter. It could only be revealed to the individual, it could not be an ethnic religion for it was addressed to the human being, to the individual as such.

Wilhelm Meister then remarked that he still missed here, i.e. in the second gallery, the story of Christ Jesus from the time of the Last Supper until His Death and Ascension. He was then led to a third and highly secret gallery where these scenes were represented. But at the same time the guide pointed out to him that these representations were a matter of such intimacy that one had no right to portray them in the profane fashion in which they were usually presented to the public. They must appeal to the innermost being of man.

Now one can claim with good reason that what was still valid in Goethe's day, namely, that the representation of the Passion of Christ Jesus should be withheld from the public, no longer applies today. Since that time we have passed through many stages of development. But I should like to point out that Goethe's whole attitude to this question is revealed in this passage from Wilhelm Meister. Goethe shows quite clearly that he wishes the Christ impulse to penetrate into the inmost recesses of the soul; he wishes to dissociate it from the national impulse, from the national state. He wishes to establish a direct relationship between the individual soul and the Christ impulse. This is extremely important for an understanding not only of Goethe, but of Goetheanism. For, as I said recently, in relation to external culture, Goethe and the whole of Goetheanism are in reality isolated, but when one bears in mind the more inward religious development of civilized mankind one cannot say the same of the progress of evolution. Goethe, for his part, represents in a certain respect the continuation of something else. But in order to understand how Goethe is to some extent opposed to everything that is usually manifested in the Church of Central Europe, we must now consider a third impulse.

This third impulse is localized more to the West, and to a certain extent is the driving force behind the nations—one cannot say that it inspires them. That which emerged in its extreme form as Jesuitism, as the militia of the generalissimo Jesus Christ, is deeply rooted in the very nature of the civilized world. In order to understand this we must turn our attention to the controversy dating back to the fourth century which was felt long afterwards. From your knowledge of the history of religions you will recall that, in its triumphal march from East to West, Christianity assumed diverse forms and amongst them those of Arianism and Athanasianism. The peoples—Goths, Langobards and Franks—who took part in what is mistakenly called the migration of nations were originally Arians.

Now the doctrinal conflict between the Arians and Athanasians¹ is probably of little interest to you today, but it played a certain part and we must return to it. It arose from a conflict between Arius and Athanasius which began at Alexandria and was given new impetus in Antioch. Athanasius maintained that Christ is a God, like God the Father, that a Father-God therefore exists and that Christ is of the same nature and substance as the Father from all eternity. This doctrine passed over into Roman Catholicism which still professes today the faith of Athanasius. Thus at the root of Roman Catholicism is the belief that the Son is eternal and of the same nature and substance as the Father.

Arius opposed this view. He held that there was a supreme God, the Father, and that the Divine Son, i.e. Christ, was begotten of the Father before all ages. He was a separate being from the Father, different in substance and nature, the perfect creature who is nearer to man than the Father, the mediator between the Creator, who is beyond the reach of human understanding, and the creature.

Strange as it may seem this appears at first sight to be a doctrinal dispute. But it is a doctrinal dispute only in the eyes of modern man. In the first centuries of Christianity it had deeper implications, for Arian Christianity, based on the relationship between the Son and the Father, as I have just indicated, was something natural and self-evident to the Goths and Langobards—all those peoples who first took over from Rome after the fall of the empire. Instinctively they were Arians. Ulfilas's translation of the Bible shows quite clearly that he was an adherent of Arius. The Goths and Langobards who invaded Italy were also Arians, and only when Clovis was converted to Christianity did the Franks accept Christianity. They adopted somewhat superficially the doctrine of Athanasius which was foreign to their nature, for they had formerly been Arians at heart. And when Christianity hoisted its Banner under the leadership of Charles the Great² everyone was instructed in the creed of Athanasius. Thus the ground was prepared for the transition to the Church of Rome. A large part of the barbarian peoples, Goths, Langobards, etcetera, perished; the ethnic remnants who survived were driven out or annihilated by the Athanasians. Arianism lived on in the form of sects; but as a tribal religion it ceased to be an active force.

Two questions now arise: first, what distinguishes Arianism from Athanasianism? Secondly, why did Arianism disappear from the stage of European history, at least as far as any visible symptoms are concerned? Arianism is the last offshoot of those conceptions of the world which, when they aspired to the divine, still sought to find a relation between the sensible world and the divine-spiritual, and which still felt the need to unite the sense-perceptible with the divinespiritual. In Arianism we find in a somewhat more abstract form the same impulse that we find in the Christ impulse of Russia—but only as impulse, not in the form of sacramentalism and cultus. This form of the Christ impulse had to be abandoned because it was unsuited to the peoples of Europe. And it was also extirpated by the Athanasians for the same reason.

In order to have a clearer understanding of these questions we must consider what was the original constitution of soul of the different peoples of Europe. The original psychic make-up of the peoples who took over from the Roman Empire, who, it is said, invaded and settled in its territory (which is not strictly true, but I have not the time at present to rectify this misconception), the psychic disposition of the so-called Teutonic peoples was originally of a different nature. These peoples came from widely different directions and mingled with an autochthonous population of Europe which is rightly called the Celtic population. Vestiges of this Celtic population can still be found here and there amongst certain ethnic groups. Today when there is a wish to preserve national identity, people are intent upon preserving at all costs the Celtic element wherever they find it, or imagine they have found it. In order to form a true picture of the national or folk element in Europe we must imagine a proto-European culture, a Celtic culture, within which the other cultures developed—the Teutonic, the Romanic (i.e. of the Romance peoples), the Anglo-Saxons, etcetera.

The Celtic element has survived longest in its original form in the British Isles, especially in Wales. It is there that it has retained longest its original character. And just as a certain kind of religious sentiment had been diverted towards the East, with the result that the Russian people became the People of the Christ, so too, by virtue of certain facts which you can verify in any text-book of history a certain impulse emanated in the West from the British Isles. It is this impulse, an echo of the original Celtism, which ultimately determined the form of the religious life in the West, just as other influences determined that of the East and Central Europe.

Now in order to understand these events we must consider the question: what kind of people were the Celts? Though widely differentiated in many respects, they had one feature in common—they showed little interest in the relationship between nature and mankind. They imagined man as insulated from nature. They were interested in everything pertaining to man, but they had no interest in the way in which man is related to nature, how man is an integral part of nature. Whilst in the East, for example, in direct contrast to Celtism, one always feels profoundly the relation between man and nature, that man is to some extent a product of nature, as I showed in the case of Goethe, the Celt, on the other hand, had little understanding for the relationship between human nature and cosmic nature. He had a strong sense for a common way of life, for community life. But amongst the ancient Celts this corporate life was organized on the authoritarian principle of leaders and subordinates, those who commanded and those who obeyed. Essentially its structure was aristrocratic, anti-democratic, and in Europe this can be traced to Celtic antiquity. It was an organization based on aristocracy and this was its fundamental character.

Now there was a time when this aristocratic, Celtic, monarchical element flourished. The king as leader surrounded by his vassals, etcetera, this is a product of Celtism. And the last of such leaders who, in his own interests, still relied upon the original Celtic impulses was King Arthur with his Round Table in Wales. Arthur with his twelve Knights whose duty, so it is recorded—though this should not be taken literally—was to slay monsters and overcome demons. All this bears witness to the time of man's union with the spiritual world. The manner in which the Arthurian legend sprang up, the many legends associated with King Arthur, all this shows that the Celtic element lived on in the monarchical principle. Hence the readiness to accept commands, injunctions and direction from the King.

Now the Christ of Ulfilas, the Christ of the Goths was strongly impregnated with Arianism. He was a Christ for all men, for those who, in a certain sense, felt themselves as equals, who accepted no class differences, no claims to aristocracy. At the same time he was a last echo of that instinctive feeling in the East for the communion between man and the cosmos, between man and nature. Nature was to some extent excluded from the social structure of the Celtic monarchical system.

These two streams converged first of all in Europe (I cannot now enter into details, I can only discuss the main features). Then they were joined to a third stream. As a result of this confluence Arianism at first gained ground; but since it was a survival of a conception that linked nature and man, it was not understood by those who, as heirs of the Teutonic and Frankish peoples, were still influenced by purely Celtic impulses. They understood only a monarchical system such as their own. And therefore the need arose, still perceptible in the Old Saxon religious epic Heliand, to portray the Christ as a royal commander, a sovereign chief, as a feudal lord with his liege men. This reinterpretation of the Christ as a royal commander stemmed from the inability to understand what came over from the East and from the need to venerate Christ as both a spiritual and temporal King.

The third stream came from the South, from the Roman Empire. It had already been infected earlier with what one might perhaps call today the bureaucratic mentality. The Roman Empire—(it was not a state; it could best be described as a structure akin to a state) is very like—but different, in that the different territories are geographically remote from each other and different conditions determine the social structure—this Roman Empire is very like what emerged from the monarchical system though starting from different principles. Formerly a republic, it developed into an imperial organization, into an empire akin to what developed out of the various kingdoms of the Celtic civilization, but with a Teutonic flavouring.

Now the intellectual and emotional attitude towards social life which originated in the South, in the Roman Empire—because it envisaged an external structure on the physical plane—could never really find any common ground with Arianism which still survived as an old instinctive impulse from the East. This Roman impulse needed, paradoxically, something that was incomprehensible, something that had to be decreed. And as kings and emperors governed by decree, so too the Papacy. The doctrine of Athanasius could be brought home to mankind by appealing to certain feelings which were especially developed in the peoples I have mentioned; after all, these sentiments exist in everyone to some extent. The faith professed by Athanasius contains little that appeals to human feeling or understanding; if it is to be incorporated in the community it must be imposed by decree, it must have the sanction of law after the fashion of secular laws. And so it came to pass: the strange incomprehensible doctrine of the identity of the Father and the Son, who are co-equal and co-eternal, was later understood to imply that this doctrine transcended human logic; it must become an article of faith. It is something that can be decreed. The Athanasian faith can be imposed by decree. And since it was directly dependent upon authoritarian directives it could be introduced into an ecclesiastical organization with political leanings. Arianism, on the other hand, appealed to the individual; it could not be incorporated in an ecclesiastical organization, nor be imposed by decree. But authoritarian directives were important for the reasons I have mentioned.

Thus that which came from the south, from Athanasianism with its authoritarian tendency, merged with an instinctive need for an organization directed by a leader with twelve subordinates. In Central Europe these elements are interwoven. In Western Europe, in the British Isles and later also in America, there survived however a certain remnant of the old aristocratic outlook such as existed in the feudal nobility, in the old aristocracy, in that element which is responsible for the social structure and introduces the spiritual into the social life. That the spiritual element was regarded as an integral part of the social life is evident from the Arthurian legend which relates that it was the duty of the Knights of the Round Table to slay monsters and to wage war on demons. The spiritual therefore is operative here; it can only be cultivated if it is not imposed by decree, but is a spontaneous expression and is consciously directed. Thus, whilst the People of the Church developed in Central Europe there arose in the West, especially amongst the English-speaking peoples, what may be called the ‘People of the Lodges,’ to give a name to this third stream. In the West there had existed originally a tendency to form societies, to promote in these societies a spirit of organization. But in the final analysis an organization is only of value if it is created imperceptibly by spiritual means, otherwise it must be imposed by decree. And this is what happened in Central Europe; it was more in the society which later developed as a continuation of Celtism, in the English-speaking peoples, that attempts were made to rule in conformity with the lodges. Thus arose the ‘People or Peoples of the Lodges’ whose conspicuous feature is not the organization of mankind as a whole, but rather the division of mankind into separate groups and orders.

The division into orders stems from this continuation of the feudal element which is associated with the legend of King Arthur. In history things are interwoven. One can never understand a new development if one imagines that the effect follows directly from the cause. In the course of development things interpenetrate. And it is a strange fact that, in relation to its mode of representation and to everything that is active in the human soul, the principle of the lodges (of which freemasonry is a grotesque caricature) is inwardly related to Jesuitism. Though Jesuitism is bitterly hostile to the lodges, there is nevertheless great similarity in their mode of representation. And a Celtic streak in Ignatius Loyola certainly contributed to his consummate achievement.

In the East therefore the People of the Christ arose; they were the bearer of the continuous Christ impulse. For the man of the East accepts as a matter of course that throughout his life he receives the continuous influx of the Christ impulse. For the People of the Christ in Central Europe this impulse has become blunted or emasculated because it has been associated with a unique event at the beginning of our era and was later supplemented by the promulgation of decrees, state decrees, and by traditional transmission in conformity with Catholic doctrine. In the West, in the system of the Lodges, the Christ impulse was at first very much in question and so became still further emasculated. Thus the modes of thinking which really originate in this lodge impulse, which stems from Celtism and is a last echo of Celtism, gave birth to deism and what is called modern Aufklärung.³ It is extremely interesting to see the vast difference between the attitude of a member of the People of the Church in Central Europe to the Christ impulse and that of a citizen of the British Empire. But I must ask you not to judge this difference of attitude by the isolated individual, for obviously the impulse of the Church has spread also to England and one must accept things as they are in reality; one must take into account those people who are associated with what I have described as the lodge impulse which has invaded the state administration especially in the whole of the West.

The question is: What then is the relationship of the member of the People of the Christ to Christ? He knows that when he is really at one with himself he finds the Christ impulse—for this impulse is present in his soul and is continuously active in his soul. The member of the People of the Church speaks, perhaps, like Augustine who, at the age of maturity, in answer to the question, how do I find the Christ? replied: ‘The Church tells me who is the Christ. I can learn it from the Church, for the Church has preserved in its tradition the original teaching about the Christ.’—He who belongs to the People of the Lodges—I mean the true member of the Lodges—has a different approach to the Christ from the People of the Church and the People of the Christ. He says to himself: history speaks of a Christ who once existed. Is it reasonable to believe in such a Christ? How can the influence of Christ be justified historically before the bar of reason? This, fundamentally, is the Christology of the Aufklärung which demands that the Christ be vindicated by reason.

Now in order to understand what is involved here we must be quite clear that it is possible to know God without the inspiration of the Christ impulse. One need only be slightly mentally abnormal—just as the atheist is a person who is physically ill in some respect—to arrive at the idea of God or admit the existence of God by way of speculation or of mysticism. For deism is the fundamental belief of Aufklärung. One arrives directly at the belief of the Aufklärung that a God exists.

Now for those who are heirs of the People of the Lodges it is a question of finding a rational justification for the existence of Christ alongside the universal God. Amongst the various personalities characteristic of this rational approach I have selected Herbert of Cherbury⁴ who died in 1648, the year of the peace of Westphalia. He attempted to find a rational justification for the Christ impulse. A true member of the Russian people, for example, i.e. of the People of the Christ, would find a rational approach to the Christ impulse unthinkable. That would be tantamount to demanding of him to justify the presence of his head upon his shoulders. One possesses a head—and equally surely one possesses the Christ impulse. What people such as Cherbury want to know is something different: is it reasonable to accept alongside the God, to the idea of whom enlightened thinking leads, the existence of a Christ? One must first study man from a rational point of view in order to find a justification for this approach.

Not every member of the People of the Lodges of course responds in this way! The philosophers express their views in definite, clear-cut concepts; but others are not given to reflection; but all those who are in any way connected with the impulse of the Peoples of the Lodges, instinctively, emotionally and in the conclusions they unconsciously draw, adopt this rational approach. Cherbury started from an examination of the common factor in the different religions. Now this is a typical trick of the Aufklärung. Since they themselves cannot arrive at the spirit, at least as far as the Christ impulse is concerned, but only at the abstract notion of the god of deism, they ask: is it natural for man to discover this or that? Cherbury, who had travelled widely, endeavoured first of all to discover the common factor in the different religions. He found that they had a great deal in common and he tried to summarize these common factors in five propositions. These five propositions are most important and we must examine them closely.

The first proposition states: A God exists. Since the various peoples belonging to widely differing religions instinctively admit the existence of a God, he finds it natural therefore to admit that a God exists.

Secondly: The God demands veneration. Again a common feature of all religions.

Thirdly: This veneration must consist in virtue and piety.

Fourthly: There must be repentence and expiation of sins.

Fifthly: In the hereafter there is a justice that rewards and punishes.

As you see, there is no mention of the Christ impulse. But in these five propositions one finds the most one can know when one relies only upon the religious impulse emanating from the Lodges. Aufklärung is a further development of this way of looking at things. Hobbes, Locke⁵ and others constantly raised the question: since there is a tradition which speaks of Jesus Christ, is it reasonable to believe in His existence? And finally they are prepared to say: what is written in the Gospels, what is handed down by tradition on the subject of Christ Jesus agrees with the fundamental tenets common to all religions. It seems that the Christ wished to collate the common factors in all religions, that a divinely inspired personality (this can be envisaged more or less) had once existed who taught what is best in all religions. The Aufklärer found this to be reasonable. And Tindal who lived from 1647–1733 wrote a book entitled Christianity as Old as Creation. This book is very important for it gives us an insight into the nature of Aufklärung which was subsequently diluted by Voltaireism etcetera. Tindal wanted to show that in reality all men, the more enlightened men, have always been Christians, and that Christ simply embodied the best in all religions.

Thus the Christ is reduced to the status of a teacher: whether we call Him Messiah or Master, or what you will, He is nothing more than a teacher. It is not so much the fact of the Christ that is important, but that He exists and dwells amongst us, that He offers a religious teaching embodying the most precious element, the element which is common to the religions of the rest of mankind.

The idea I have just expressed may of course assume widely different forms, but the basic form persists—the Christ is teacher. When we consider the typical representatives of the People of the Christ, the People of the Church and the People of the Lodges, representatives who show wide variations, when we seek the reality behind the appearance, then we can say that for the People of the Christ: Christ is Spirit and therefore He is in no way concerned with any institutions on the physical plane. But the mystery of His incarnation remains. For the People of the Church: Christ is King, a conception which may assume various nuances. And this conception lives on also in the People of the Lodges, but in its further development it is modified and becomes: Christ is the Teacher.

We must bear in mind these different aspects of the European consciousness for they are deeply rooted not only in the individual, but also in what has developed spiritually in Europe in the fifth post-Atlantean epoch and also in many of the social forms. They are the principal nuances assumed by the Christ impulse. Much more could be said on this subject; I can only give a brief outline today since my time is short.

Let us now return to the three forms of evolution of which I spoke yesterday. In its present stage of development the whole of mankind is now living in the Sentient Soul, corresponding to the age of twenty-eight to twenty-one in man. Every single man, qua individual, develops the Consciousness Soul today in the course of the post-Atlantean epoch. Finally a third evolution unfolds within the folk-souls of which I spoke yesterday. We have, on the one hand, the historical facts and the influence they exert, and on the other hand the folk-souls with their different religious nuances. As a result of this interaction, for the People of the Christ: Christ is the Spirit; for the People of the Church: Christ is the King; for the People of the Lodges: Christ is the Teacher. These different responses are determined by the different folk characteristics. That is the third evolution.

In external reality things always interpenetrate—they work upon each other and through each other. If you ask who is representative of the People of the Lodges, of the deism of the Aufklärung then, strangely enough, a perfect example is Harnack⁶ in Berlin! He is a much more representative example than anyone on the other side of the Channel. In modern life things are much confused. If we wish to understand events and trace them back to their origin we must look beyond externalities. We must be quite clear that the third stream of evolution which is linked to the national element is connected with what I have described here. But because of the presence of the other evolutionary currents a reaction always follows, the assault of the Consciousness Soul upon this national element, and this assault manifests itself at diverse points. It starts from different centres. And one of these waves of assault is Goetheanism which, in reality, has nothing to do with what I have just described, and yet, when considered from a particular angle, is closely related to it. Parallel with the Arthurian current there developed early on the Grail current which is the antithesis of the Arthurian current. He who wishes to visit the Temple of the Grail must follow dangerous and almost inaccessible paths for sixty miles. The Temple lies remote and well concealed; one learns nothing there unless one asks. In brief, the purpose of this whole Grail impulse is to restore the link between the inmost core of the human soul (where the Consciousness Soul awakens) and the spiritual world. It is (if I may say so) an attempt artificially to lift up the sensible world to the spiritual world which is instinctive in the People of the Christ. The following diagram shows this strange interpenetration of the religious impulses of Europe. We have here an impulse which still exists today instinctively, in embryo and undeveloped, in the People of the Christ (red); philosophic spirits such as Solovieff come to accept this Christ impulse as something self-evident.

On account of its ethnographical and ethnic situation, Central Europe is not disposed to accept the Christ impulse as something self-evident; it had to be imposed artificially. And so we have an intervention of the current of the Grail radiating in the direction of Europe—a Grail current that is not limited therefore to the folk element. This Grail atmosphere was active in Goethe, in the depths of his subconscious. If you look for this Grail atmosphere you will find it everywhere. Goethe is not an isolated phenomenon in this respect and therefore he is linked with what preceded him in the West. He has nothing in common with Luther, German mysticism and its forerunners; this was in part a formative influence and helped to shape him as a man of culture. It is the Grail atmosphere which leads him to distinguish three stages in man's relation to religion: first the religion of the people; secondly, the religion of the philosophers portrayed in the second gallery, and finally the most intimate religion in the third gallery, the religion which touches the inmost depths of the soul and embraces the mysteries of death and resurrection. It is the Grail atmosphere which inspires him to exalt the religious impulse active in the sensible world and not to drag it down after the fashion of the Jesuits. And paradoxical as it may seem today the Grail atmosphere is found today in Russia. And the future role that the Russian soul will play in the sixth post-Atlantean epoch depends upon this unconquerable spirit of the Grail in the Russian people.

So much for the one side. Let us now consider the other side. Here we have those who regard the Christ impulse neither as an inspiration, as in the East, nor as a living force transmitted by tradition and the Scriptures, but as something rational. It is in this form that it spread within the Lodges and their ramifications. (In the diagram I indicate this by the colour green.) Later it became politicized in the West and is the last offshoot of the Arthurian current. And just as the Christ impulse in the Russian people is continued in the Grail quest and irradiates all men of good will in the West, so the other current penetrates into all members of the People of the Church and takes on the particular colouring of Jesuitism. That the Jesuits are the sworn enemy of that which emanates from the Lodges is not important: anyone and anything can be the declared enemy of the outlook of the Lodges. It is a historical fact that the Jesuits have not only infiltrated the Lodges, that high-ranking Jesuits are in contact with the high dignitaries of the Lodges, but that both, though active in different peoples, have a common root, though the one gave birth to the Papacy, the other to freedom, rationalism, to the Aufklärung. I have now given you a kind of picture of what may be called the working of the evolution of the Consciousness Soul. I described to you earlier the three stages of evolution proceeding from the East to the West which are based on the ethnic element. That they assumed the form of Aufklärung in the West, as a consequence of interaction, is due to the fact that every individual is involved in the evolution of the Consciousness Soul.

Then we have a third current of evolution in which the whole of mankind is involved and by virtue of which mankind ceases to develop physically at an ever earlier age. Today mankind as a whole is at the ‘age’ of the Sentient Soul, i.e. between the ages of twenty-eight and twenty-one. This applies to the whole of mankind.

In describing the first current, the ethnic current when folk or tribal religions arise within Christianity such as the religion of the Christ, the religion of the Church and the religion of the Lodges, we are speaking from the standpoint of the evolution of peoples (or nations) which I usually characterize as follows: the Italian peoples = the Sentient Soul; the French peoples = the Intellectual or Mind Soul, etcetera. We have described how the Consciousness Soul develops in every individual in the course of the fifth post-Atlantean epoch. In this consciousness we have the element that streams into religion. But from that moment begins the interaction with the other current, with the evolution of the Sentient Soul (common to all men) which follows a parallel course and is a far more unconscious process than that of the evolution of the Consciousness Soul.

If you study how a man like Goethe—though the impulses are often subconscious—nevertheless determines consciously his religious orientation, you see the working of the Consciousness Soul. But at the same time another element is at work in modern mankind, an element which finds powerful expression in the instinctive life, in unconscious impulses, and is intimately associated with the evolution of the Sentient Soul. And this is the trend towards socialism which is now in its early stages and will end in the way I have described. The initial impetus, it is true, is always given by the Consciousness Soul (as I have already indicated); but the development of socialism is the mission of the fifth post-Atlantean epoch and will end in the fourth millennium when it will have fulfilled its purpose. This is owing to the fact that mankind collectively is at the age of the Sentient Soul, corresponding to the age of twenty-eight to twenty-one in man. Socialism is not a matter of party politics, although there are many parties within the community, within the body social. Socialism is not a party political question as such, but a movement which of necessity will gradually develop in the course of the fifth post-Atlantean epoch. And when this epoch has run its course an instinctive feeling for socialism will be found in all men in the civilized world.

In addition to the interaction of these currents in the fifth post-Atlantean epoch there is also at work that which lies in the depths of the subconscious, the desire to find the right social structure for all mankind from now until the fourth millennium. From a deeper point of view it is not in the least surprising that socialism stirs up all sorts of ideas which could be highly dangerous when one recalls that they derive their impulses from the depths of the subconscious, that everything is in a state of ferment and that the time is still far distant before it will come into its own. But there are rumblings beneath the surface—not, it is true, in the souls of men at present, i.e. in the astral body—but in the etheric body, in the temperaments of men. And people invent theories to explain these stirrings in the temperaments of men particularly. If these theories do not explain, as does spiritual science, what lies behind maya, then these theories, whether they are the theories of Bakunin,⁷ Marx, Lassalle and the like, are simply masks, disguises, veils that conceal reality. One only becomes aware of the realities when one probes deeply into human evolution as we have attempted to do in this survey. All that is now taking place (i.e. in 1918) in the external world are simply tempestuous preparations for what after all is now smouldering, one may say, not in the souls of men, but in their temperaments. You are all socialists and you are often unaware how deeply impregnated you are with socialism because it is latent in your temperament, in the subconscious. But it is only when we are aware of this fact that we overcome that nebulous and ridiculous search for self-knowledge which looks inward and finds only a caput mortuum, a spiritual void, an abstraction. Man is a complex being and in order to understand him we must understand the whole world. It is important to bear this in mind.

Consider from this point of view the evolution of mankind in the course of the fifth post-Atlantean epoch. First, the People of the Christ in the East with its fundamental impulse: Christ is Spirit. It is in the nature of this people to give to the world through Russianism, as if with elemental force and from historical necessity, that for which the West of Europe could only have prepared the ground. To the Russian people as such has been assigned the mission to develop the essential reality of the Grail as a religious system up to the time of the sixth post-Atlantean epoch, so that it may then become a cultural ferment for the whole world. Small wonder then that when this impulse encounters the other impulses the latter assume strange forms.

What are these other impulses? Christ is King and Christ is Teacher. One can scarcely call ‘Christ is Teacher’ an impulse, for, as I have already said, the Russian soul does not really understand what it means, does not understand that one can teach Christianity and not experience it in one's soul. But as for the conception ‘Christ is King’—it is inseparable from the Russian people. And we now see the clash between two things which never had the slightest affinity, the clash between the impulse ‘Christ is Spirit’ and Czarism, an oriental caricature of the principle which seeks to establish temporal sovereignty in the domain of religion. ‘Christ is King and the Czar is his representative’—here we have the association of the Western element manifested in Czarism with something that is completely alien to Czarism, something that, through the agency of the Russian folk soul, permeates the sentient life of the Russian people.

A characteristic feature of external physical reality is that those things which inwardly are often least related to each other must rub off on each other externally. Czarism and Russianism have always been strangers to each other, they never had anything in common. Those who understand the Russian nature, especially its piety, must have found the attitude to the elimination of Czarism as something self-evident when the time was ripe. But remember that this conception ‘Christ is Spirit’ touches the deepest springs of our being, that it is related to the highest expression of the Consciousness Soul and that, whilst socialism is smouldering beneath the surface, it collides with that which dwells in the Sentient Soul. Small wonder then that the expansion of socialism in Eastern Europe assumes forms that are totally incomprehensible: a chaotic interplay of the culture of the Consciousness Soul and the culture of the Sentient Soul.

Much that occurs in the external world becomes clear and comprehensible if we bear in mind these inner relationships. And it is vital for mankind today and for its future evolution that it does not neglect, out of complacency or indolence, its essential task, namely, to comprehend the situation in which we now find ourselves. People have not understood this situation, nor have they attempted to understand it. Hence the chaos, the terrible catastrophe which has overtaken Europe and America. We shall not find a way out of the present catastrophic situation until men begin to see themselves as they are and to see themselves objectively in the context of present evolution and the present epoch. We cannot afford to ignore this.

That is why it is so important to me that people should realize that the Anthroposophical Movement, as I envisage it, must be associated with an awareness of the great evolutionary impulses of mankind, with the immediate demands of our time. It is tragic that the present age shows little inclination to understand and to consider the Anthroposophical Weltanschauung precisely from this point of view.

I should now like to round off what I said last week in connection with The Philosophy of Freedom by a consideration of more general points of view. From what I have said you will realize that the rise of socialism^T2 at the present time is a movement deeply rooted in human nature, a movement that is steadily gaining ground. For those endowed with insight the present negative reactions to the advance of socialism are simply appalling. Despite its ominous rumblings, despite its noisy claims to recognition, it is evident that socialism, this international movement which is spreading throughout the world, prefigures the future and that what we are now seeing, the creation of all kinds of national states and petty national states at the present time, is a retrograde step that inhibits the evolution of mankind. The dictum ‘to every nation its national state’ is a terrible obstacle to an understanding of the fifth post-Atlantean epoch. Where this will end nobody knows; but this is what people are saying! At the same time this outlook is entirely permeated with the backward forces of the Arthurian impulse, with the desire for external organization. The antithesis to this is the Grail quest which is intimately related to Goethean principles and aims at individualism, at autonomy in the domain of ethics and science; it concerns itself especially with the individual and his development and not with groups which have lost their significance today and which must be eliminated by means of international socialism because that is the trend of evolution.

And for this reason one must also say: in Goetheanism with its individualism—you will recall that I emphasized the individualism in Goethe's Weltanschauung in my early Goethe publications and also in my book Goethe's Weltanschauung when I showed that this individualism is a natural consequence of Goetheanism—in this individualism, which can only culminate in a philosophy of feedom, there lies that which of necessity must lead to the development of socialism. And so we can recognize the existence of two poles—individualism and socialism—towards which mankind tends in the fifth post-Atlantean epoch. In order to develop a right understanding of these things we must ascertain what principle must be added to socialism if socialism is to follow the true course of human evolution. The socialists of today have no idea what, of necessity, socialism entails and must entail—the true socialism that will be achieved to some extent only in the fourth millennium if it develops in the right way. It is especially important that this socialism be developed in conjunction with a true feeling for the being of the whole man, for man as a tripartite being of body, soul and spirit. The religious impulses of the particular ethnic groups will contribute in their different ways to an understanding of this tripartite division of man. The East and the Russian people to the understanding of the spirit; the West to an understanding of the body; Central Europe to an understanding of the soul. But all these impulses are interwoven of course. They must not be systematized or classified, but within this tripartite division the real principle, the true impulse of socialism must first be developed.

The real impulse of socialism consists in the realization of fraternity in the widest sense of the term in the external structure of society. True fraternity of course has nothing to do with equality. Take the case of fraternity within the same family: where one child is seven years old and his brother is newly born there can be no question of equality. One must first understand what is meant by fraternity. On the physical plane the present state-systems must be replaced throughout the whole world by institutions or organizations which are imbued with fraternity. On the other hand, everything that is connected with the Church and religion must be independent of external organization, state organization and organizations akin to the state; it must become the province of the soul and be developed in a completely free community. The evolution of socialism must be accompanied by complete freedom of thought in matters of religion.

Present-day socialism in the form of social democracy has declared that ‘religion is a private matter’. But it observes this dictum about as much as a mad bull observes fraternity when it attacks someone. Socialism has not the slightest understanding of religious tolerance, for in its present form socialism itself is a religion; it is pursued in a sectarian spirit and displays extreme intolerance. Socialism therefore must be accompanied by a real flowering of the religious life which is founded upon the free communion of souls on earth.

Just think for a moment how radically the course of evolution has thereby been impeded. There must be opposition to evolution at first, so that one can then work for a period of time towards the furtherance of evolution; this, in its turn, will be followed by a reaction and so on. I spoke of this in discussing the general principles of history. I pointed out that nothing is permanent, everything that exists is doomed to perish. Think of the opposition to this parallel development of freedom of thought in the sphere of religion and in the sphere of external social life, a development that can only be realized within the state community! If socialism is to prevail the religious life must be completely independent of the state organization; it must inspire the hearts and souls of men who are living together in a community, completely independent of any kind of organization. What mistakes have been made in this domain! ‘Christ is the Spirit’—and alongside this, the terrible ecclesiastical organization of Czarism! ‘Christ is the King’—complete identification of Czarism and religious convictions!^T3 And not only has the Roman Catholic Church established itself as a political power, it has also managed, especially in the course of recent centuries, indirectly through Jesuitism, to infiltrate the other domains, to participate in their organization and to imbue them with the spirit of Catholicism. Or take the case of Lutheranism. How has it developed? It is true that Luther was the product of that impulse^T4 of which I have already spoken here on another occasion—he is a typical Janus who turns one face to the fourth post-Atlantean epoch and the other to the fifth post-Atlantean epoch, and in this respect he is animated by an impulse in conformity with our time. Luther appears on the stage of history—but what happens then? What Luther wanted to realize in the religious sphere is associated with the interests of the petty German princes and their Courts. A prince is appointed bishop, head of synod, etcetera. Thus we see harnessed together two realms which should be completely independent of each other. Or to take another example—the stateprinciple which permeates the external organization of the state is impregnated with the Catholic religious principle, as was the case in Austria, the Austria which is now disintegrating; and to this, fundamentally, Austria's downfall must be attributed. Under other leadership, especially that of Goetheanism, it would have been possible to restore order in Austria.

On the other hand, amongst the English-speaking population in the West the princes and the aristocracy have everywhere infiltrated the Lodges. It is a characteristic feature of the West that one cannot understand the state organization unless we bear in mind that it is permeated with the spirit of the Lodges—and France and Italy are thoroughly infected by it—any more than one can understand Central Europe unless one realizes that it is impregnated with Jesuitism. We must bear in mind therefore that grievous mistakes have been made in respect of freedom of thought and social equality that must necessarily accompany socialism.

The development of socialism must be accompanied by another element in the sphere of the spiritual life—the emancipation of all aspiration towards the spirit, which must be independent of the state organization, and the removal of all fetters from knowledge and everything connected with knowledge. Those ‘barracks’ of learning called universities, which are scattered throughout the world are the greatest impediment to the evolution of the fifth post-Atlantean epoch. Just as there must be freedom in the sphere of religion, so, too, in the sphere of knowledge all must be free and equal, everyone must be able to play his part in the further development of mankind. If the socialist movement is to develop along healthy lines, privileges, patents and monopolies must be abolished in every branch of knowledge. Since, at the present time, we are still very far from understanding what I really mean, there is no need for me to show you in any way how knowledge could be freed from its fetters, and how every man could thus be induced to participate in evolution. For that will depend upon the development of far reaching impulses in the sphere of education, and in the whole relationship between man and man. Ultimately all monopolies, privileges and patents which are related to the possession of intellectual knowledge will disappear; man will have no other choice but to affirm in every way and in all domains the spiritual life that dwells in him and to express it with all the vigour at his command. At a time when there is a growing tendency for the universities, for example, to claim exclusive rights in medicine, when in widely different spheres people wish to organize everything with maximum efficiency, at such a time there is no need to discuss spiritual equality in detail, for at present this is far beyond our reach and most people can safely wait until their next incarnation before they arrive at a complete understanding of what is to be said on the subject of this third point. But the first steps of course can be undertaken at all times.

Since we are involved in the modern world and the modern epoch, all we can do is to be aware of the impulses at work, especially socialism and what must accompany it—freedom of religious thought, equality in the sphere of knowledge. Knowledge must become equal for all, in the sense of the proverb which says that in death all men are equal, death is the great leveller; for knowledge, even as death, opens the door to the super-sensible world. One can no more acquire exclusive rights for death than one can acquire exclusive rights for knowledge. To do so nevertheless is to produce not men who are vehicles of knowledge, but those who have become the so-called vehicles of knowledge at the present time. These words in no way refer to the individual; they refer to what is important for our time, namely, the social configuration of our time. Our epoch especially which saw the gradual decline of the bourgeoisie has shown how all rebellion against that which runs counter to evolution is increasingly ineffective today. The Papacy firmly sets its face against evolution. When, in the seventies, the ‘Old Catholics’⁸ rejected the dogma of papal infallibility, this consummation of papal absolutism, life was made difficult for them (and is still made difficult for them today); meanwhile they could render valuable service by their resistance to papal absolutism.

If you recall what I have said you will find that, at the present time, there exists on the physical plane something which in reality belongs to the soul life and to the spiritual life of men whilst on the external physical plane fraternity seeks to manifest itself. That which does belong directly to the physical plane, i.e. freedom, has manifested itself on the physical plane and has organized it. Of course in so far as men live on the physical plane and freedom dwells in the souls of men, it belongs to the physical plane; but where people are subject to organizations on this plane there is no place for freedom. On the physical plane, for example, religions must be able to be exclusively communities of souls and must be free from external organization. Schools must be organized on a different basis, and above all, they must not become state-controlled schools. Everything must be determined by freedom of thought, by individual needs. Because in the world of reality things interpenetrate it may happen that today socialism, for example, often denies its fundamental principle. It shows itself to be tyrannical, avid for power and would dearly like to take everything into its own hands. Inwardly, it is, in reality, the adversary of the unlawful prince of this world who appears when one organizes externally the Christ impulse or the spiritual in accordance with state principles, when, in the external organization, fraternity alone does not suffice.

When we discuss vital and essential questions of the contemporary world we touch upon matters which mankind finds unpalatable today. But it is important that these problems should be thoroughly understood. It is only by gaining a clear understanding of these problems that we can hope to escape from the present calamitous situation. I must repeat again and again that we shall only be able to contribute to the true evolution of mankind by acquiring knowledge of the impulses which can be found in the way I have described.

When I discussed here a week ago my book The Philosophy of Freedom I tried to show how, as a result of my literary activities, I was rejected everywhere. You will recall no doubt that in many fields my work met with opposition. Even when I attempted in the recent fateful years to draw attention to Goetheanism I was ignored on all sides. Goetheanism does not mean that one writes or says something on the subject of Goethe, but it is also Goetheanism to search for an answer to the question: What is the best solution, anywhere in the world at the present time, when all nations are at each others throats? But here too I felt myself ignored on all sides. I do not say this out of pessimism, for I know the workings of Karma much too well for that. Nor do I say it because I would not do the same again tomorrow if the opportunity presented itself. I must say it because it is necessary to apprise mankind of many things, because only by insight into reality can mankind, for its part, find the impulses appropriate to the present age.

Must it then be that men will never succeed in finding the path to the ‘light’ by awakening that which dwells in their hearts and their inmost souls? Must they then come to the ‘light’ through external constraint? Must everything collapse about their ears before they begin to think? Should not this question be raised afresh every day? I do not ask that the individual shall do this or that—for I know only too well that little can be done at the present moment. But what is necessary is to have insight and understanding, to avoid false judgement and the passive attitude which refuses to see things as they really are.

A remark which I read in the Frankfurter zeitung this morning made a strange impression upon me. It was an observation of a man whom I knew intimately some eighteen or twenty years ago and with whom I have discussed many different questions. I read in the Frankfurter zeitung an article by this man; it was from the pen of Paul Ernst,⁹ poet and dramatist, whose plays have been performed on the public stage. I knew him intimately at that time. It was a short article on moral courage and in it I read a sentence—it is indeed very encouraging to find such a sentence today, but one must constantly raise the question: must we suffer the present catastrophe for such a sentence to be possible? A cultured German, a man who is German to the core writes: in Germany people have always maintained that we are universally hated. I should like to know (he writes) who on earth really hated the creative genius of Germany? And then he recalls that in recent years it is the Germans themselves who have shown the greatest antipathy to the creative genius of Germany.

And in particular they harbour a real inner antipathy to Goetheanism. I do not say this in order to criticize in any way, and certainly not—you would hardly expect this of me—to say something that would in any way imply making concessions to Wilsonism. It is tragic when things happen only under constraint, whereas they could be truly beneficial if they were the fruit of freedom. For today that which must be the object of freedom must stem from free thoughts. I must constantly reiterate that I say these things not in order to evoke pessimism, but in order to appeal to your hearts and souls so that you, in your turn, may appeal to the hearts and souls of others and so awaken insight—and therefore understanding! What has suffered most in recent years is judgement that has allowed itself to be clouded by submission to authority. How happy people are, the world over, that they have a schoolmaster for their idol (i.e. Wilson), that they no longer need to think for themselves! This must not be accounted a virtue or defect of any particular nation. It is something that is now widespread and must be resisted: we must endeavour to support our judgements with sound reasoning. One does not form judgements by getting up an one's hind legs and pronouncing judgements indiscriminately. Those who are often the leading personalities today—and I have already spoken of this in a different context—are the worst possible choice, the products of the particular circumstances of our time. We must be aware of this. It is not a question of clinging to slogans such as democracy, socialism etcetera; what is important is to perceive the realities behind the words.

That is what one feels, what comes to mind at the present time when one sees so clearly that the few who are shaken out of their complacency awaken only under constraint, when compelled to do so by constraint. That is why one says to oneself: what matters is judgement, insight and understanding. In order to gain insight into the evolution of nations we must bear in mind these deeper relationships. We must have the courage to say to ourselves: all our knowledge of ethnology and everything that is concerned with the social organization is valueless unless one is aware of these things. We must summon up the courage to say this and it is of this courage that I wanted to speak. I have spoken long enough, but I felt that it was important to show the direct connection between the deeper European impulses and those of the present time.

As you are aware one can never know from one day to the next how long one is permitted to remain in a particular place—one may be compulsorily directed at the behest of the authorities. Whatever happens—one never knows how long we may be together—in any case, though I may have to leave very soon, the present lecture will not be the last. I will see to it that I can speak to you again here in Dornach.

• T1. Goethestudien und Goetheanische Denkmethoden (in Bibl. Nr. 36).
• 1. Arianism and Athanasianism. The doctrinal conflict between Arius (250–336) and Athanasius (d. 373) arose over the question of the divine Sonship of Christ. Arius maintained the Son was not God, that He was not of divine substance and not eternal, but a creation ‘begotten of God’. Athanasius defended the Godhead of the Son. Christ was truly the Son and truly God. Arianism remained the official religion of the eastern halfof the Roman Empire down to 378. The Athanasian doctrine, accepted by the Western Church at first, rejected by the Council of Antioch 341, but later supported by emporers Constantine II and Constans. The victory of the Nicene doctrine assured by the support of the Church Fathers, Basil of Caesarea, Gregory of Nazianzus and Gregory of Nyssa. The second Council of Constantinople 381 confirmed the Nicene faith and in 383 Arianism was proscribed. See Hastings Encyclopedia of Religion.
• 2. Ulfilas, the Teutons and the Heliand. The migrations of the early Christian era led to tribal groupings. The Teutonic tribes (Germanic peoples or Germans) were composed of N. Teutons, E. Teutons (Goths, Vandals and Burgundians) and W. Teutons (Franks, Saxons, Langobards).
  
  The ‘Migration of the Peoples’ (375–568) led to attacks upon the frontiers of the Roman Empire.
  
  Ulfilas or Wulfila (310–383). A Visigothic bishop; translated part of the Bible into Gothic. (Codex Argenteus at Uppsala.) Major influence in conversion of Visigoths to Arian christianity.
  
  The Langobard Kingdom in Italy lasted from 568–772.
  
  Clovis d. 511 captured Gaul for the Arian Visigoths. Was baptized 496, established a Frankish national church and so won support for Roman Catholicism.
  
  Charles the Great overthrew the Langobards, Frisians and Saxons and united Germany under a single ruler. He was crowned in St. Peters 800 by Pope Leo III. The alliance of the Papacy and the Carolingians ensured the victory of Catholic Christianity.
  
  Other influences in the diffusion of Christianity were the monasteries, poetic works such as the Muspilli (830), the Heliand (circa 830) in which Christ is portrayed as King and warrior, his disciples as vassals. The purpose of the poem was frankly didactic. (This complicated period of history should be studied in some standard work.)
• 3. Aufklärung or Enlightenment. A rationalist movement originating in England and associated with the names of Locke, Hobbes, Hume and Newton; in France with Voltaire and the Encyclopedists; in Germany with Lessing, Wolff, Nicolai and Kant. ‘Sapere aude’ said Kant—dare to be wise, have the courage to use your reason. See Kant, Was ist Aufklärung?
• 4. Lord Herbert of Cherbury (1583–1648) was called the ‘father of deism’. The five propositions in De Veritate 1624 were tenets of ‘natural religion’. He wished to show that Christianity and its doctrines were reasonable.
• 5. John Locke (1632–1704). In philosophy an empiricist; forerunner of the Enlightenment. See An Essay Concerning Human Understanding, 1690.
  
  Thomas Hobbes (1588–1679). Philosopher: mathematicalmechanical conception of nature. Universe and man envisaged as complex machines. Politically, he looked to enlightened despotism; cf. Leviathan, 1651.
• 6. A. van Harnack (1851–1930). Protestant theologian and exegete; leading patristic scholar of the nineteenth century. Chief of the liberal Ritschl school of theology. Followed scientific-historical method, emphasis on ‘source study’. History of Dogma, 7 vols.; What is Christianity?
• 7. M. A. Bakunin (1814–76). Russian revolutionary and anarchist. Co-founder of the first International.
• T2. See Soziale und antisoziale Triebe im Menschen, [Social and Anti-Social Forces in the Human Being] Bern, 12th December, 1918 (in Bibl. Nr. 186).
• T3. Note—the stenogram is unclear.
• T4. See 17th and 18th September, 1917, Das Karma des Materialismus (in Bibl. Nr. 176).
• 8. The Old Catholics. Party of reform in the R. C. Church who rejected the doctrine of papal infallibility and of Immaculate Conception. Movement founded by Döllinger in Munich 1871.
• 9. Paul Ernst (1866–1933). Neo-classic poet, novelist and dramatist. Strove to unite classical form and modern thought; cf. Der Weg zur Form, 1906. Wrote books connected with the war and its aftermath, Der Zusammenbruch des deutschen Idealismus, 1920.

If you put together what I told you yesterday with the other lectures (Dornach 23, 24, 29 May 1915) which I gave here, a week ago, you will obtain an important key, as it were, to many things in Spiritual Science. I will now give you only the chief ideas needed for the further course of our considerations, in order to enable you to find your bearings. About a week ago I pointed out the significance of the processes which are called, from the aspect of the physical world, destructive processes I pointed out that, from the aspect of the physical world, reality is attributed generally only to what arises and forms itself, as it were, out of nothing and attains a perceptible existence. Thus people speak of reality when they see the plant shoot up from the root and develop from leaf to leaf toward the blossom, and so on. But they do not speak of reality in the same sense when they look upon the gradual withering and dying, upon the last streaming out, one might say, towards nothingness.

But for one who wishes to understand the world, it is necessary in the strictest sense of the word to look also at so-called destruction, at processes of dissolution, at what finally arises, as far as the physical world is concerned, as a streaming-out toward nothingness.

For in the physical world consciousness can never arise where sprouting, germinating processes alone take place; consciousness begins only where what has sprouted in the physical world is in its turn eliminated, destroyed. I have shown that those processes which life brings forth in us must be destroyed by the soul-spiritual if consciousness is to arise in the physical world. Indeed, the truth of the matter is that when we perceive something external, our soul-spiritual has to bring about destructive processes in our nervous system, and these destructive processes mediate consciousness. Whenever we become conscious of something, these processes of consciousness must come from destructive processes. And I have shown that the most important process of destruction for the life of the human being, the process of death, creates the consciousness which we possess during the time after death. Through the fact that our soul-spiritual experiences the complete dissolving and separation of the physical and etheric bodies, the merging of the physical and etheric bodies with the general physical and the general etheric world, through this, and out of the process of death, our soul-spiritual creates the power to be able to have processes of perception between death and a new birth. The saying of Jacob Böhme “Thus death is the root of all life” takes on thereby a higher significance for the whole interrelation of world phenomena.¹No doubt the following question has often arisen before your souls: ‘What happens during the time through which the human soul passes between death and a new birth?’ It has often been pointed out that this period of time is a long one for the normal human life, compared to the time which we pass here in the physical body between birth and death. The period of time between death and a new birth is short only in the case of human beings who have applied their life in a manner inimical to the world, and have done only what may be called, in a true sense of the word, criminal. In this case there is a short lapse of time between death and a new birth. But, in the case of people who have not given themselves up to egoism alone, but who have spent their life between birth and death in a normal way, the period passed between death and a new birth is usually relatively long.

But the following question should burn, as it were, in our souls: ‘By what is the return of a human soul to a new physical incarnation regulated?’ The reply to this question is connected intimately with everything which can be learned with regard to the significance of the destructive processes which I have mentioned. Picture to yourselves that when we enter physical existence we are born with our souls into quite specific conditions. We are born into a particular age and impelled towards particular people. So we are born into quite specific conditions. You should consider deeply that our life between birth and death is, in reality, filled with everything into which we are born. What we think, what we feel, in short the whole content of our life, depends on the time into which we are born.

Now you will readily understand that what thus surrounds us when we are born into physical existence is dependent on preceding causes, on what took place previously. Suppose that we are born at a certain moment and go through life between birth and death. But if you also take into consideration what surrounds you, this does not stand there by itself but is the result of what went before. I would say, you are brought together with what went before, with people. These people are children of other people, who are in turn children of still others, and so on. If we consider only these physical conditions of the succession of the generations, you will say: ‘When I enter physical existence, and during my education, I receive much from the people who surround me.’ But these, in their turn, have received a great deal from their ancestors, and from their ancestors' friends and relations, and so on. Human beings must go further and further back in order to find the causes of what they really are.

If we then allow our thoughts to continue, we may say that we are also able to pursue a certain current which goes beyond our birth. This current hp brought with it, as it were, everything that constitutes our environment during the life between birth and death; and if we pursue it still further back, we come to a point where our preceding incarnation can be found. Thus, when retracing the time before our birth, we would have a long period during which we dwelt in the spiritual world. Many things happened on Earth during this time. But these things brought about the conditions in which we live, into which we are born. And then at last we come in the spiritual world to the time when we were on the Earth in an earlier incarnation. When we speak of these conditions we mean of course average conditions. Exceptions are naturally very numerous, but they all lie in the direction which I indicated before for types who come more quickly to earthly incarnation.

On what does it depend that, after a time has passed, we are born again just here? If we look back to our former incarnations, we were surrounded during our time on Earth by conditions; these conditions had their effects. We were surrounded by people; these people had children and passed on to the children their feelings and ideas. The children in turn did the same with their own descendants, and so on. But if you study historical life you will say that there comes a time in historical evolution when we are no longer able to trace in the descendants anything identical with or even similar to the ancestors. Everything is passed on; yet the fundamental character which is there in a particular time appears diminished in the children and yet more so in the grandchildren and so on until a time comes when nothing more can be found of the fundamental character of the environment in which one lived during the preceding incarnation. Thus the stream of time works at the destruction of what was once the fundamental character of the environment.

We observe this destruction in the time between death and a new birth; and, when the character of the earlier period has been extinguished, when nothing more of it is there, when the things which, as it were, mattered to us in previous incarnations have been destroyed, the moment comes when we re-enter earthly existence. Just as, in the second half of our life, our life is a kind of erosion of our physical existence, so there must occur, between death and a new birth, a wearing-away of earthly conditions, an annihilation, a destruction. And new conditions, a new surrounding must be there, into which we are born.

So we are born anew when everything for the sake of which we were born before has been destroyed and annihilated. Consequently this idea of the destructive process is connected with the successive return of our incarnation on Earth. And what creates our consciousness at the moment of death, when we see the body fall away from our soul-spiritual, is intensified in this moment of death, at this beholding of destruction; this beholding of the process of annihilation must take place in earthly conditions between our death and a new birth.

Now you will understand that someone who takes no interest at all in what surrounds him on Earth, who is really not interested in anyone or any being but only in what suits him and who simply lives for the moment, is not strongly connected with the conditions and things on the Earth. He also has no interest in following their gradual erosion, but returns very soon in order to make amends, in order now really to live with the conditions with which he must live in order to learn to understand their gradual destruction. Someone who has not lived with earthly conditions does not understand their destruction and disintegration. Those people, however, who have lived quite intensely and in the fundamental character of any one period have the tendency above all, if nothing interferes with this, to bring about the destruction of what they were born into and to appear again when something quite new has emerged. Of course, there are exceptions in an upward direction, and it is important for us to consider these in particular. Let us suppose that we become familiar with a movement such as the present spiritual-scientific movement, at this time when it is not in harmony with what surrounds it, when it is completely alien to its environment. The spiritual-scientific movement is in this case not something which we are born into, but something which we have to work at, of which we will that it should enter the spiritual development of earthly culture. Above all, it is a question of living with conditions which are in opposition to Spiritual Science and of appearing again when the Earth is changed to such an extent that spiritual-scientific conditions can really take hold of the life of culture.

Here we have an exception trending upward. There are exceptions in an upward and in a downward direction. Certainly the most earnest co-workers of Spiritual Science prepare themselves to appear in earthly existence again as soon as possible, in that they work at the same time to the end that the conditions into which they are born disappear. If you can grasp this last thought, you will realise that, to a certain extent, you help the spiritual beings to guide the world by devoting yourselves to what lies in their intentions. When we look upon our present time, we must say that on the one hand we have eminently what goes into decadence and downfall. Those who have a heart and a soul for Spiritual Science were placed into this period in order to see how it is ripe for downfall. Here on Earth you are made acquainted with things which one can get to know only on Earth. But you bear that up into the spiritual world, you behold the downfall of the epoch and you will return again when that calls forth a new epoch, which lies in the innermost impulses of spiritual-scientific striving. Thus to a certain extent the plans of the spiritual leaders and guides of earthly evolution are furthered through what people take up into themselves who concern themselves with something which is not, so to speak, the culture of our time.

Perhaps you will be acquainted with the reproaches which are levelled at the adherents of Spiritual Science by people of the present time; that they concern themselves with something which often appears outwardly unfruitful, which does not intervene in the conditions of our time. It is really necessary that people in Earth-existence busy, themselves with something which has a significance for subsequent evolution, but not directly for our time. When objections are raised, the following should be born in mind. Imagine that these are the successive years, 1915, 1914, 1913, 1912, and that these are the cereal grains (centre) of the successive years. What I draw here (right) are the mouths which consume the grains.

Now someone could come along and say that the only important thing is the arrow which goes from the grain into the mouths (→), for that is what supports the people of the successive years. He might say that whoever thinks realistically would look only at these arrows, which go from the grains to the mouths. But the grains of cereal care little for that, for this arrow. They do not bother about that at all. Rather they have only the tendency to develop each grain on into the next year. The grains of cereal are interested only in this arrow (↑), they do not concern themselves with the fact that they will also be eaten; that does not bother them at all. That is a side effect, something that arises by the by. Each grain of cereal, if I may put it like this, has the will, the impulse, to pass over into the next year, in order to become there a grain of cereal once more. It is a good thing for the mouths that the grains follow the direction of these arrows (↑); for if all the grains were to follow the direction of these arrows (→), then the mouths here in the next year would have nothing left to eat. If the grains of 1913 had all followed this arrow (→), then the mouths of the year 1914 would have had nothing left to eat.

If someone wanted to apply materialistic thinking consistently, he would examine the grains to see how they are composed chemically so that they yield the best possible nutritional products. But such a study would not be worthwhile, for this tendency does not lie in the grains of cereal; rather they have the tendency to care for their further development and to develop over into the grain of the following year.

It is similar also with the development of the world. Those people truly follow the course of the world who care for it that evolution proceeds, while those who become materialists follow the mouths that only look at this arrow (→). But those who care for it that the course of the world continues need not be led astray in this striving of theirs to prepare the immediately following times, just as little as the cereal grains let themselves be distracted from preparing those of the next year, even though the mouths demand the arrows which point in a quite different direction.

Towards the end of my book Riddles of Philosophy I referred to this thinking and pointed out that what is generally called materialistic cognition can be compared with the consumption of the cereal grains and that what really takes place in the world can be compared with what happens through propagation from one grain of cereal to that of the following year. Consequently what one calls scientific cognition is of just as little significance for the inner nature of things as eating is for the continuing growth of the grains of cereal. And today's science, which concerns itself only with the way in which one gets into the human mind what one can know from the things, does exactly the same as the man who utilises the grains of cereal for food; for what the grains are when they are eaten has nothing at all to do with their inner nature. Just as little does external cognition have anything to do with what develops within things.

In this way I have tried to toss a thought into the philosophical hustle and bustle and it will be interesting to see whether it will be understood or whether even such a very plausible thought will be met again and again with the foolish rejoinder: ‘Yes, but Kant has already proved that cognition cannot reach things.’ However, he proved it only for a cognition which can be compared with the consumption of the grains and not for a cognition which arises with the progressive development which is in things. But we have to realise that we must repeat in all possible forms to our age and to the age which is coming—but not rashly, fanatically or by agitation—what the principles and essence of Spiritual Science are, until it has sunk in. It is just the characteristic trait of our time, that Ahriman has made skulls very hard and dense and that they may be softened again only slowly. So no one, I would say, must draw back in fear and trembling from the necessity to emphasise in all possible forms what is the being and the impulse of Spiritual Science.

• 1. Jacob Böhme: Six Theosophical Points (1620).

As our subject is arousing the very widest interest everywhere, it seems justifiable to approach it from an anthroposophical standpoint. The manner in which it is being discussed and brought to public notice is, of course, very far removed from this point of view. If it is true that Anthroposophy is little understood and liked to-day, it may be said at once that the treating of this theme in an anthroposophical manner presents peculiar difficulties.¹ It is unusual in our age for the feelings to be so attuned as to appreciate anthroposophical truths bearing on the more obvious matters of spiritual life, and it is directly repugnant to our present-day consciousness when a topic has to be discussed which calls for the application of Anthroposophy or Spiritual Science to the most difficult and holiest subjects.

It may be safely affirmed at the outset that the Being around Whom our thoughts are about to centre has been for many centuries the turning point of all thought and feeling, and moreover that He has called forth widely differing judgments, emotions and opinions. Countless as are those who for centuries have held firmly as a rock to all that is connected with the Name of Christ and of Jesus, beyond number also are pictures of Him which have moved souls and occupied thoughtful men ever since the Event in Palestine. Always the picture has been modified according to the general views of the times, to what was felt and considered true at any given period. Thus, when the way had been prepared by the intellectual currents of thought of the eighteenth century, it came about in the course of the following century that what could be intellectually grasped as “Christ” withdrew into the background as compared with what was called later the “Historical Jesus.” It is around the “Historical Jesus” that the widely extended controversy has arisen, and which has here in Carlsruhe its most important protagonists and its most vigorous combatants. For this reason it is as well to give a short indication of the actual position of the controversy before entering on the subject of “Christ Jesus.”

We might say that the Historical Jesus of nineteenth century thought originated under the influence of the intellectual current that takes a merely external view of spiritual life and judges it by means of external documents: that there is evidence of His having lived at the beginning of our era in Palestine, that He was crucified and, according to the faithful, rose again. It is quite in line with the character and nature of the present era, now approaching its termination, that in the case of theological research, faith limited itself to what it was thought could be confirmed by historical documents in the same way as any ordinary event is confirmed by independent writings. It may be said that all the historical written traditions elsewhere than in the New Testament could, in the opinion of one of the most important judges, be “easily contained in a quarto page.” All the other references to the historical Jesus in any documents whatever, such for example as in Josephus or Tacitus, may be put out of court, for they can never be used from the standpoint of that historical science which holds good to-day. Beyond these there are only the Gospels and the Pauline Epistles. How did the historical research of the nineteenth century examine the Gospels? Regarded purely externally how do they appear? If taken like other records, such as those of military engagements and so forth, they seem to be very contradictory documents of the physical plane, the fourfold presentation of which cannot be brought into harmony. In face of what we call historical criticism these records fall to pieces. For it must be allowed that everything which the earnest and diligent research of the nineteenth century collected out of the Gospels themselves, in order to gain a true picture of Jesus of Nazareth, has crumbled away through the presentation of the kind of research brought forward by Professor Drews. As to all that can be said against the Gospels as facts of history, it is evident that nothing can come to light about the Person of Jesus of Nazareth if we apply the methods whereby accurate science and strict criticism ratify other historical facts. We can only be considered very dilettante scientists if we do not make this concession to the science of the day.

Is it not the case that those who in the nineteenth century presented the teaching of Jesus of Nazareth, and wanted to arrive at an historical portrait of Him, had an entirely false conception of the Gospels? Were the Gospels really intended to be historical records in the sense understood in that century?

Whatever was to be said on this subject I endeavoured to state many years ago in my work, Christianity as Mystical Fact, and our present question, as to what was the real object of the Gospels, was intended to receive its answer not merely through the contents of that book but through the tide itself. For the title was not ‘The Mysticism of Christianity,’ nor ‘The Mystical Contents of Christianity:’ its object was rather to show that Christianity in its origin and its whole being is not an external fact but a Fact of the Spiritual world, and one that can only be comprehended by an insight into a realm lying behind the world of sense and behind what can be corroborated by historical records. It was shown that the forces and causes which brought about the Event of Palestine were not to be found in that region wherein external historical events take place, and thus that possibly not only may Christianity have a mystical content but that Mysticism—the actual gazing into the spiritual—is necessary to disentangle the threads that were woven behind the Event in Palestine and made it possible.

In order to realize what Christianity is, and what it can and must be in the soul of man to-day if he is to understand it aright, let us see how deeply grounded in the spiritual facts of human development were the words of St. Augustine: “That which we now call the Christian Religion already existed among the ancients and was never absent from the beginning of the human race up to the time when Christ appeared in the flesh, from which time forward the true religion which was already there received the name of the Christian Religion.” Thus does a standard authority point to the fact that it was not something new which came into humanity with the events of Palestine, but that in a certain sense a transformation had taken place in that which from time immemorial the souls of men had sought and striven for as knowledge. Something was given to humanity which had always been in existence, though hitherto along other lines than the Christian. If we wish to test the other way in which the preceding ages could come to the truths and wisdom of Christianity, we are referred by the historical development of humanity to the Mysteries of Antiquity or the Ancient Mysteries. What is meant by these expressions is little understood to-day, but it will become clearer the more men grasp the conception of the cosmos as presented by Spiritual Science.

Not merely upon the external religions of the people of antiquity must attention be focused, but upon what was practised in pre-Christian times in those mystic abodes designated by the name of the Mysteries. In the book Occult Science is to be found an explanation from the aspect of Spiritual Science, and there are also numbers of secular writers who have declared publicly what was the secret of mankind in antiquity. We read that only a few were admitted to the schools which were designated “The Mysteries,” and that these schools were the homes of the cults. Also there was a small circle of men admitted to the Mysteries by the priestly sages, and for them this meant a kind of retirement from the outer world: they realized that if they were to reach what was to be attained they must lead a different life than they had so far lived openly, and above all that they must accustom themselves to another way of thinking. These Mysteries existed all over the world, among the Greeks and Romans and other peoples, as may be confirmed by referring to extensive literature which still exists. The pupils admitted to the Mysteries were taught something comparable with what is now called science or knowledge, but they did not receive it in the same way, for by what they experienced they became quite other beings. To them came the conviction that in every man there lives, deeply hidden and slumbering so that the ordinary consciousness knows it not, a higher man. As the ordinary man looks through his eyes upon the world and with his thought-power thinks over what he experiences, so can this other man—at first unknown to external consciousness, but capable of being awakened in the depths of his nature recognize another world unattainable by external sight and thought. This was called “The birth of the inner man.” The expression is still used, though in these days it is dry and abstract in character and regarded lightly, but when the disciple of the Mysteries applied it to himself it stood for a tremendous event to be compared in some measure with being born in the physical sense. As man in the physical world is born out of a dark substratum (be it one of nature according to the materialistic idea, or a spiritual sub-stratum in the view of Spiritual Science) so, physically speaking, there was really born through the processes of the Mysteries a higher man who previously had been as little present as was the human being before birth or conception. The disciple was a new-born being. The present view of knowledge, as given everywhere in answer to a deeply philosophic question, is exactly the opposite of that which formed the central point of the whole idea and outlook of the Mysteries. It is now asked in the sense of Kant and Schopenhauer, “Where lie the limits of knowledge? What is it in the power of man to know?” We need only take up a newspaper to meet the answer that here or there lie the limits and that beyond them it is impossible to go. Certainly it was admitted in the Mysteries that there were problems which man could not solve, but it would never have been held in the sense of Kant or in Schopenhauer's Theory of Cognition that “Man cannot know” this or that! What would have been appealed to was man's capability of development, to the powers lying dormant within him which must be evoked so that he might rise to higher capacities of knowledge. The question in those times resolved itself into what was to be done in order to get beyond that which in normal life is the boundary of knowledge; how to develop deeper powers in human nature.

Something more is needed if we are to feel the whole magic charm of the Mysteries that, like a breath, pervades the works of the exoteric writers, Plato, Aristides, Plutarch and Cicero. Here we must be clear that the kind of mental comprehension present in the forming of the disciples of the Mysteries was quite different from that of the men of to-day when they confront scientific truths. What we now call science is open to anybody and everybody in any condition of receptivity whatever. It is just here that we recognize the characteristic of Truth, that it is independent of mood and feeling. For the pupil of the Mysteries the most necessary thing was that, before he was brought to the great Truths, he should go through something whereby his soul was transformed in his feelings and impressions. What to-day appears as a simple scientific truth would not have been put to him so that he could grasp it externally with his understanding, but his natural temperament would have been prepared beforehand so that he could draw near with reverential awe to what could approach him. Consequently his preparation was not one of learning; it was a gradual and radical transformation and education of his soul. The question was how the soul approached the great Truths and Wisdom and how it reacted to them, and hence arose the conviction that through the Mysteries man was bound up and united with the very foundations of the Cosmos and with what flowed from the springs of all cosmic beginnings. Thus was the disciple prepared for the experiencing of something which is described by Aristides. He who, according to what is to be found in my Knowledge of the Higher Worlds and its Attainment has lived through what these disciples experienced can himself bear witness. He knows that the words of Aristides correspond with the truth when he writes, “I seemed to be approaching God, I seemed to feel His Presence, and I was in a state between waking and sleeping; my spirit was quite light—so light that no one who was uninitiated could describe or understand it.” There was a way, therefore, to the divine foundations of the Universe which was neither Science nor one-sided Religion, but consisted in a thorough preparation of the soul for the realization of the ideas about the Evolution of the Universe so that it might draw near to God and those spiritual foundations. As we take in the external air with our breath and make it a part of our body, so did the disciple of the Mysteries receive into his soul that which pulsates spiritually through the Universe until he was united with it and so became a new man permeated by the Divinity.

Now, however, Anthroposophy or Spiritual Science shows that what was then possible was only an historical phenomenon in human evolution, and when the question arises as to whether the Ancient Mysteries of pre-Christian times are still possible in the same way it can only be said that historical research verily proves that what has just been described did really exist but that it exists no longer in the same form. The pre-Christian method of Initiation is not now possible. A man must indeed be short-sighted if he believes that the human soul is the same in all epochs, or that the spiritual path of the olden times holds good for the present. The path to the divine and primal sources of the world has now become another, and intellectual historical research shows that it did so in its very essence at the time ascribed by tradition to the Events of Palestine. These Events made a deep incision in the evolution of man. Something entered into human nature in the post-Christian period which entirely differed from what was there before. Such a method of thinking as is possible nowadays—the method of drawing nearer to the Universe through scientific thought—did not exist in pre-Christian ages. The Mysteries did not conduct man in the manner described to the very highest treasures of Wisdom in order that he might do something in secret, or acquire something special for himself as a member of a small circle, but because our modern way of combining thoughts through logic was not possible at that time. A glance at the history of humanity will show that in the course of two centuries, during the time of the Greek philosophers, the present mode of thinking was gradually prepared, and that only now has it reached the point of embracing external nature so wonderfully. Thus the entire form our consciousness takes and the way we create our conceptions of the Universe differ entirely from pre-Christian times. For the moment we are only concerned with this fact as showing that human nature has changed. A careful review of human evolution makes it clear that the entire consciousness has altered in the course of evolution (the results arising from research are to be found in my Occult Science. The men of old did not regard things and think about them as we do with our senses and understanding; they had a kind of clairvoyance, but this was of a dim and dreamlike nature (not such as is described in my The Way of Initiation). Herein lies the import of evolution, that an old clairvoyance which in primitive times was spread over all humanity gave way to that form of thought which we possess to-day. The ordinary inhabitants of every country had this kind of clairvoyant power, and a path leading from that to higher stages was provided in the Mysteries. Thereby development was given to the normal soul-faculties of man.

Observation of the world by what we call reasoning and logic having displaced the old clairvoyance, the latter is no longer a natural faculty, but it lasted right through the historical period and reached its culmination in the Greco-Roman era during which the Appearance of Christ occurred. At that point of time collective humanity everywhere had come so far in its evolution that the old clairvoyance had passed away and the old Mysteries were no longer possible. What then took the place of the old Mysteries and what did man acquire through the Mysteries?

These were of two kinds: the one proceeded from that centre of civilization which was afterwards occupied by the ancient Persians, and the other was to be met with in its purest form in Egypt and Greece. They were entirely different throughout those times. It was the endeavour of all the Mysteries to produce in man an extension of his soul-powers, but this was achieved in a different way in Greece and Egypt, than in Persia. In the two former, which agreed essentially, the object was to effect in the disciples a transformation of their soul-powers. This transformation took place under a certain supposition which must be understood before anything else. It was that in the depths of the soul there slumbers another, a divine man; that from the same sources whence the rock forms into crystal and the plants break forth in the Spring the hidden man originated. Plants, however, had already utilized all that was contained within them, whereas man, in so far as he had understood himself and worked with his own powers, had remained an imperfect being, and that which was within him had only come to the fore after much endeavour. Appeal, therefore, in the Egyptian and Greek Mysteries was made to a spiritual, a divine inner man, and when this was referred to, allusion was made also to the powers within the Earth. For according to the views held the Earth was not regarded as the lifeless cosmic body of modern astronomy, but as a spiritual planetary being. In Egypt reference was made to the wonderful spirit-forces and nature-forces, called by the names of Isis and Osiris, when it was desired to contemplate the origin and source of what could be experienced as manifestation in the inner man. In Greece this primal source was referred to under the name of Dionysos. As a consequence of this, profane writers asserted that the nature and being of things were the objects sought for, and in the Greek Mysteries they called what was found of the forces of human nature the “sub-earthly” portion of man, not the “super-earthly.” The Nature of the great “Daemons” was spoken of, and under this tide was represented all that worked on the Earth of the nature of spiritual forces. The nature of these daemons (in a good sense) was sought for through that which man was to bring forth from himself. Then the disciple had to go through all the feelings and perceptions that were possible for him in the course of evolution. He had to experience what was meant by “going down into the depths of his soul;” to learn that a fundamental feeling so dominated all soul-being that in ordinary life no conception of it could be formed, and that that feeling was a deep egoism—the almost unconquerable selfishness lying within the inner recesses of a human being. By means of struggling against and conquering all selfishness and egoism the disciple had to go through something for which we have to-day only an abstract expression, i.e., the feeling of all inclusive love and sympathy for men and beings. Sympathy, in so far as the human soul was capable of it, was to take the place of selfishness. It was clearly understood that if the disciple evoked this sympathy, which belonged in the first place to the hidden forces of the world of feeling, it could draw out from the depths of his soul the divine powers slumbering therein. It was held moreover that as he looked out upon the world with his ordinary understanding he must soon become aware of his powerlessness as a man with reference to the Cosmos, and that the further he projected his conceptions and ideas the stronger this feeling grew until in the end he was led to doubt what indeed could be called knowledge, i.e., Gnosis. Arrived at that point he must then overcome this feeling of emptiness in his soul whenever he desired to encompass the Cosmos with his ideas. This consciousness of a void was accompanied by fear and anxiety, and consequently the Greek disciple of Mysticism first filled himself with a dread of the unknown and then by coupling this with sympathy drew forth the divine powers lying within him. So did he learn to transform fear into awe and reverence, and to realize how the highest kind of awe and reverential devotion for all the phenomena of the Universe was able to penetrate every substance and conception that lay beyond the scope of ordinary knowledge.

Thus the Greek Mysteries, as also those of Isis and Osiris in the Egyptian Mysteries, worked outwards from the inmost nature of man and sought to lead him into the spiritual worlds. It was a living apprehension of the “God in Man.” A real acquaintance was formed between man and God, and immortality ranked not as mere abstract theory and philosophy but as something known, something as firmly grounded as the knowledge of external colours, and this was experienced as an intimate connection with external things. With no less certainty was this experienced also in the Persian or Mithraic Mysteries. Whereas man was led in the Greek and Egyptian Mysteries through the unfettering of his soul-powers, he was confronted at once with the Universe itself in the Mithraic Mysteries; not only did the Universe work upon him through the great and mighty Nature which is overlooked by those who regard the world in its external aspect, but by gaining a deep intimacy with Nature, he could gaze upon phenomena that lay outside the limits of the human understanding. By the methods then used the most terrible and magnificent powers were brought before the pupil from Universal Space. Whereas the Greek disciple was affected by a deep feeling of reverence, to the Mithraic disciple alone was given the knowledge of the terrible and awe-inspiring powers in Nature so that he felt himself infinitesimally small in comparison. So powerful was this impression, consequent upon his alienation from the primal source of being, that he felt that in its vastness the Universe could at any moment overwhelm and annihilate him. The first impulse came from his being led through a comprehensive astronomy and science away from external things to the greatness of the phenomena of the Universe, and what he further developed in the Mysteries was then more a consequence of the Truth in all its ramifications when Nature in her details (science in the old sense of the word) worked upon his soul. The Greek disciple became fearless through the setting free of his powers. The Mithraic disciple was brought so far that he drank in the greatness of Cosmic Thought, and thereby his soul also became strong and courageous. A knowledge of the dignity and value of a human being was gained, and with it a feeling for truth and fidelity; the disciple learned to recognize that man must always hold himself under control during his earthly existence.

Such were the benefits obtained especially through the Mithraic Mysteries, and whereas the Greek and Egyptian Mysteries are to be found spread over Greece and Egypt, the Mithraic are diffused from Persia as far as the Caspian Sea, along the Danube into Germany, and even to the South of France, to Spain and to England. Europe was indeed permeated by the Mithraic Mysteries, and everywhere it was seen clearly that something streamed into man from the Universe if only he could learn to understand it, and this that could be received was Mithra, the God that streams through the world in all worlds. It was through this power of action that courage was aroused: the warriors, the Roman legionaries, were filled with the Mithraic service or cult of Mithra. Both leaders and men were initiated into the Mysteries. Thus was God sought on the one hand by the freeing of the individual soul-powers, and it was quite evident that through this process something streamed out from the depths of the soul. On the other hand, however, it was equally evident that when man sought God by devoting himself to the great cosmic phenomena, something streamed into his soul as the essence, the finest life-sap contained in the world. There were found the primordial forces of the Universe. God came as it were into human souls through this development which was attained in the Mystery schools. A veritable process is to be seen here: each soul became a door for the entrance of the Godhead into human evolution on earth. Few were able to undergo such a development, and a special preparation for it was necessary. The teaching consisted in showing that what was hidden in external nature (Mithra) as also in the inner man of the Greek, poured through the world as a stream of divine consecration.

The evolution of man has now changed, and the entire method of Initiation is different. Here we touch upon what must be called the Mystical Fact of the Christ Event. To penetrate deeply into history is to see that the early Christians were more or less dimly conscious that the same force which entered the soul only through devotion to the Mysteries, to the Divine Principle of the Universe (streaming forth from Cosmos as the Mithra or out of the depths of the soul as the Dionysos), was as the deed of a unique Cosmic Divinity in one single Fact in the evolution of the Earth. That which was sought for beyond this, and was not to be found except by those who alienated themselves from outer life in the Mysteries, was at a given time incorporated into the Earth by the Divinity. No human effort was needed, for the Divinity once and for all permeated the Being of the Earth, and henceforth even those who had lost the power to penetrate to the Divine Principle of the Cosmos could meet Him in another way. The God Who could now penetrate into the human soul (neither as Mithra from without nor Dionysos from within) was Himself a fusion of Mithra and Dionysos, and also was related to human nature in its depths. He was embraced and encompassed by the Name of CHRIST. Mithra and Dionysos were united in the Being Who entered humanity in the Event of Palestine, and Christianity was the confluence of both Cults. The Hebrews, who were chosen that they might provide the necessary body through which this Event might take place, had become acquainted with the Mithraic and Dionysian Cults, but they remained far removed from either. The Greek thought of himself as a weak man who must develop deeper powers before he could penetrate into the depths of his soul, while the follower of Mithra felt that by letting the whole surrounding sphere of the air work upon him he might become united with the divine qualities of the Universe. The Hebrew, on the other hand, held that the deeper human nature, with all that was hidden within it, was already there in the first Man, and the ancient Hebrews called this Primal man Adam. According to old Hebraic ideas that which man could seek, and which joined him with the divine, was present originally in Adam, but in course of evolution the descendants of each generation became further and further removed from the Source of Existence. Being “subject to original sin,” as they put it, meant that man had not remained as he was and had been ejected from the sphere of the Divine; regarding himself as standing below Adam he sought the reason in original sin. But though less than that which lived in the depths of human nature, he could unite himself with the deeper powers and thereby be raised again. This point of view, that once man had stood higher and that through the qualities connected with the blood-ties he had lost something, was an historical one. What the adherent of the Mithraic Mysteries saw in humanity as One Whole the Hebrew saw in his own nation and was conscious that its original source had been lost. So that while among the Persians there was a kind of training of the consciousness, there was among the ancient Hebrews a consciousness of a historical development; Adam, by falling into sin, had fallen from the heights where he once stood. Consequently the Hebrews were the best prepared for the thought that that which had happened at the initial point of evolution (and which had brought about a deterioration in humanity) could only be raised again through an historical Event, i.e., by something actually taking place in the spiritual sub-strata of the Earth's being. The ancient Hebrew who rightly understood evolution felt that the Mithra God, equally with the God Who is evoked from the depths of the human soul, could come down without man going through a development in the Mysteries.

Thus in these people, and above all in the case of John the Baptist, there arose a consciousness of the fact that the same which the Mysteries had handed down in the form of Dionysos and Mithra was born at one and the same time in One Man. Those of them who felt this in a deeper sense held that even as through Adam the descent of man into the world was brought about (all men having descended from one forefather and inherited from him all the deeper forces that lead to sin and error) so, through One Being Who descends from the spiritual worlds as the union of Mithra and Dionysos, must the initial point be formed to which men can look when they have to rise again. As in the Mysteries human nature was developed through the setting free of the deeper soul forces or through a view of the Cosmos, the Hebrews now saw in the God Who came down into physical being Him on Whom the soul must look and believe, for Whom it must develop the deepest love, and Who as the Great Example could lead them back to their divine origin.

He who had the profoundest knowledge of this fact of Christianity was Paul. The Apostle recognized that as men looked to Adam as their physical progenitor they could, through the Christ Impulse, look to the Christ as the Great Example, and so attain to what was striven for in the Mysteries and must be born again if they were to know their own original nature. The knowledge that was kept within the recesses of the Temples, and could only be attained after ascetic training, was set forth neither in mundane document nor as some external fact but as having been accomplished as a mystical fact, the God Who pervaded the world having actually appeared in one single Form. What the disciples of the Mithraic Mysteries acquired through looking upon the Greatest Model had now been attained through Christ. The courage, self control and energy acquired by those disciples had also to be acquired by those who could no longer be initiated in the old Mithraic sense; through the Model of the historical Christ and the gazing upon Him the impulse towards this fortitude was now to pour itself out upon the soul. In the Mithraic Mysteries, as has been shown, the whole Universe was in a certain sense born in the soul of the disciple, and the courageous soul was fired with all the inner forces of initiative. In the Baptism of John something was poured down from above of which human nature could be the vehicle; when a man was permeated with the thought that his nature was capable of assimilating the profoundest harmony of the Universe, the view of the Baptism aroused within him the understanding that Mithra could be born in human nature. Those, therefore, who grasped the original meaning of Christianity, acknowledged that the end of the Mysteries had come: the God Who formerly had poured Himself into the Mysteries had now flowed directly into the being of the Earth through the Personality Who stood at the beginning of a new era (our present one).

The connection with the Greek or Dionysian Mysteries has now to be considered. Through the fact that the human gaze was guided to Jesus of Nazareth in Whom Mithra lived and Who then passed through death, an indication was given that Mithra (the bestower of courage, self control and energy) had Himself died with the death of Jesus. It was further seen that because Mithra had so vanished that which man found in his deepest nature, and had attained earlier through the Dionysian Mysteries, had now become in Jesus of Nazareth the immortal conqueror over death. Herein lies the true Christian meaning of the Resurrection if it is grasped in its spiritually scientific sense. The Baptism by John in [the] Jordan demonstrated that the old Mithra had entered into man, that thereby human nature had won the victory over death, and that by the example so created the soul could unite itself in the deepest love in order to come to that which lived in its own depths. In the Risen Christ was seen the fact that man, by living according to the event that had taken place in history, could rise above the level of ordinary humanity.

Thus in the centre of the history of the world was set an historical event in the place of that which had been sought in the Mysteries times without number. The great revelation that came to St. Paul was that human nature had thereby become different, and this was concealed within what is known as “The Event of Damascus.” Writing of what he experienced before Damascus, the Apostle relates how he learned to understand, not from external documents but through a purely spiritual clairvoyant experience, that the moment when the Incarnation itself should take place in an historical personage had already passed. The existence of Christ as a real man could never be experienced by Paul through an external fact, and what he could learn in Palestine did not convince him that the Union of Mithra and Dionysos had lived in Jesus of Nazareth. But when, before Damascus, his spiritual sight was opened, it became clear that a God Who could be called by the Name of Christ not only worked through the world as a super-sensible Being but had actually come to earth and conquered death. Henceforth he preached that what for the Initiates had previously been a streaming substance was now to be found as continuous historical fact. This lies at the basis of his words, “If Christ be not risen then is our preaching vain, and your faith is also vain.”

Such was the path by which Paul came to Jesus by the indirect way of Christ, it being clear to him that something had taken place in Palestine which previously could only be experienced in the Mysteries. And this still applies to-day. Because Christ is the focus of all human development and the highest example for the inmost powers of the soul the bond established with Him must be of the most intimate kind. To become a disciple it is required of a man that he set little value upon his own life, and so it must be regarded as of small importance to lay aside all documentary evidence and historical traditions in order to come to Christ. Indeed there is cause for thankfulness that the fact that there ever was an historical Christ Jesus cannot be established, for no document could prove that He was the most significant of all that has passed into humanity.

The connection between Christ and the ancient Mysteries is therefore quite clear. The disciples of the latter had to go through what may be called intimate soul experiences in order to come to God; their inner feelings and sensations were more lively and intense than those of the ordinary man, and so they became aware that they were set fast in a lower nature which hindered them from arriving at the Sources of Being. This lower nature was indeed a seducer leading them away from the upward path, and that which so allured them had also become their own lower nature, and herein lay the “Temptation” that came to every disciple of the Mysteries. At the moment when God awoke within them they became aware also of their lower or sensual natures. It was as though some strange unknown being were urging them not to follow the unsubstantial and airy heights of the spiritual world, but to seize the coarse and material things that lay close at hand. Each disciple had to pass through a time when everything spiritual seemed unreal in comparison with the ordinary way of looking at things, and all that was connected with the senses appeared alluring as against the stress of spiritual effort. At another stage in mystic development these lower forces were overcome, a higher outlook being attained with the growth of invigorated powers of courage and so forth. All this teaching was clothed in certain instructions that may be verified from the writings of exoteric authors, as also in the methods of Initiation given by Spiritual Science and set forth in Occult Science. There were various methods both in the Greek and the Mithraic Mysteries. Finally the disciples experienced the “at-one-ment” with Him Who was the Divine Man, but here the methods were different and varied widely in the many countries where Initiation existed.

In my Christianity as Mystical Fact the purpose is to show that in the Gospels nothing is to be met with but a rebirth of old Initiation instructions. What took place externally had already taken place similarly in the course of the Mysteries, and therefore the Divine Being Who was in Jesus of Nazareth after the descent of the Mithra Being had to experience the “Temptation.” As the Tempter came on a small scale to the pupil of the Mysteries so did he also confront the God become man. All that was true in the Mysteries is to be found repeated in the Gospel records which were new versions of the old inscriptions and instructions given in the Initiations. The writers of the Gospels saw that once that which hitherto had lain only in the Mysteries had been enacted on the plane of Cosmic History, it was permissible to describe it in the same words as those in which their directions for Initiation were recorded. It is for this very reason that the Gospels were not intended to be biographies of Him Who was the vehicle for the Christ. This is just the mistake of all modern criticisms of the Gospels. At the time they were written the sole object was to lead the human soul to a real love for the Great Soul, the Source of the world's existence. Strangely enough a clear consciousness of this prevailed almost to the end of the eighteenth century. It is pointed out in isolated writings of remarkable interest that through the Gospels the soul can be so transformed as to find the Christ. Old Meister Eckhardt writes, “Some people want to look at God with their eyes as they look at a cow, and want to love God as they love a cow. They love God as an outward possession and an inward comfort, but these people do not love Him aright ... Simple folk imagine they ought to see God as if He stood there and they here; it is not so; God and I are One in recognition.” In another passage he writes, “A Master says, ‘God has become man, and thereby the whole human race is raised in dignity. We may rejoice that Christ our Brother has through His own power passed beyond the choir of angels, and sits at the right hand of the Father.’ This Master has spoken rightly, but verily I do not pay much attention to it. What help would it be to me if I had a brother who was a rich man, and I was at the same time a poor one? How would it help me if I had a brother who was a wise man, and I myself a fool? ... The heavenly Father begat His only Son in Himself and in me. Why in Himself and in me? I am one with Him, and it is not possible for Him to exclude me. In the same work the Holy Ghost received His Being, and is from me as from God. Why? I am in God, and if the Holy Ghost does not receive His Being from me neither does he receive it from God. I am in no way excluded.”

That is the point: that man through mystic development, without external mysteries but through the simple evolution of the soul, will in later times be able to experience that which was once experienced in the Mysteries. This, however, will only be possible because the Christ Event took place. Even if there were no Gospels, no records and no traditions, he who experiences the Christ in himself along with the being filled with Christ has the certainty, as St. Paul had it, that at the beginning of our era Christ was incarnated in a physical body. An historical biography of Jesus of Nazareth can never be gathered out of the Gospels, but through the right unfolding of his soul powers man can and must raise himself up to the Christ, and through the Christ to Jesus. Thus only can be understood what was the aim of the Gospels and what was lacking in the whole of the nineteenth century researches on the subject of Jesus. The picture of the Christ was allowed to recede into the background in order to present a tangible Jesus quite externally from the historical records. The Gospels were misunderstood, and consequently the methods of investigation crumbled to pieces.

Herewith the way is at the same time made clear to Spiritual Science. Its object is to show what are the deeper powers that have lain in man since the coming of Christ, and which he can develop. Not in the depths of externally appointed Mysteries, but in the stillness of his room, man can attain by devoting himself to what happened in Palestine that which was attained by the disciples of the Mysteries. By experiencing the Christ within himself he gains in courage and energy and in a consciousness of his dignity as man, and comes to the knowledge of how he has to take his place in humanity in the right sense. And at the same time he experiences, as could the adherent of the Greek Mysteries, the Universal Love which lives in Christ and embraces all external creatures. He learns never to be afraid or to despair in face of the world, and in full freedom and at the same time humility is sensible of devotion to the secrets of the Universe.

All this comes to the man who permeates himself with the Mystical Fact of Christianity, the successor of the old Mysteries. Simply through a cognitional development of these fundamental thoughts the Historical Jesus becomes a fact for those who have a deep knowledge of Christ. In Western philosophy it was said that without eyes none could see colour nor hear without ears; the Universe would be without light and sound. True as this is with regard to seeing and hearing, it is equally true that without light no eye could have come into existence nor could man have had any perceptions connected with it. As Goethe says, “If the eye were not born of like nature to the sun it could never look upon the sun,” and “The eye is a creation of the light.”

The Mystical Christ, spoken of by those whose spiritual sight is opened and who behold Him as Paul did, was not always in man. In pre-Christian times He was unattainable in any development through the Mysteries in the way in which He was to be found after the Mystery of Golgotha. That there might be an inner Christ and that the higher man could be born an historical Christ was needed, the Incarnation of the Christ in the Jesus. As the eye can originate only through the effect of light, so in order that there could be a Mystical Christ the historical Christ must have been there. Had there been no documents containing a biography of Jesus of Nazareth this could still be said and felt, for Jesus is not to be recognized through external writings. This fact was long known in the evolution of the West and will again be known. Spiritual Science will so formulate that it can draw together from out its various spheres what will lead to a real understanding of the Christ, and thereby to an understanding of Jesus. It has come about that Jesus has been actually alienated from the world and the methods of the Jesus investigations have melted away, but the deepening of ourselves in the Christ Being (in the Christ as a Being) will lead to a recognition of the greatness of Jesus of Nazareth.

This path, by which the Christ is first recognized through inward soul experience, leads through what really has developed out of the soul to the understanding of the Mystical Fact of Christianity, and of the gradual development of humanity, as being such that the Christ Event must take place within it as the most significant point in the evolution of man. The way leads through the Christ to Jesus. The Christ Idea bears fruitful seed that will bring humanity not merely to the apprehension of a general pantheistic Cosmic Spirit, but the individual man to the understanding of his own history; as he feels his Earth to be bound up with all cosmic existence so will he recognize that his past is bound up with a super-sensible and super-historical Event. This Event is that the Christ Being stands as a super-sensible Mystical Fact at the middle point of human evolution, and that so will He be recognized by the humanity of the future apart from all external historical research and documents. Christ will remain the strong cornerstone of mankind's evolution. Man will bring the forces out of himself to renew his own history, and therewith also the history of the evolution of the world.

• 1. Theosophy was the original term, but in later lectures Dr. Sterner changed the word to Anthroposophy.

What yesterday I particularly wanted to make clear in connection with Goethe's is “Faust” was that more goes to the making of man's being than can be known or fathomed either by the understanding or by other forces of the human soul. Goethe himself felt deeply that the spiritual forces,that can be developed today in man's conscious life, cannot go so far as man by nature reaches. Those who believe that what is today called science needs only to be extended in order to know, to a certain measure, the possible and the impossible, simply say: It is true that, with what science offers today, one gains only a very limited knowledge of man. But this science will be widened, it will press on over further and further, and then we shall come increasingly near to the knowledge of man.

This is a very short-sighted outlook and is untrue. Knowledge of man does not depend upon whether the scientific outlook accepted today extends more and more widely, but to our having recourse to forces and faculties for knowledge different from any of those applied by modern science. However far modern science may advance on its own lines, what Goethe felt to be unknowable within the being of man can, in no case, ever be penetrated by it.

All science, my dear friends, all officially accepted science that deals with the spiritual, in reality relates only to earthly being—what has being on the earth-planet. What is called science today can never pronounce judgment on anything beyond the processes of the earth-planet. But man is not earthly man alone. As earth-man he has behind him the evolutions of Saturn, Sun and Moon, and within him is the germinal basis of the Jupiter, Venus and Vulcan evolutions. Science can know nothing of the different planetary life-forms beyond the earthly; for the laws of science apply only to what is earthly. Man in his entirety, therefore, cannot be known by these laws; he can only be know if knowledge, be extended beyond what is earthly.

Now yesterday I pointed out how man exists in states of consciousness lying, as it were, both below and above the threshold of ordinary consciousness. Below the threshold of ordinary consciousness lies much from the regions of which dream experiences spring. But beneath this threshold of consciousness there also lies a very great deal of what a men experiences in waking, life, between waking and falling asleep. For even a little reflection will show you that men would know far more about their dreams if they exerted themselves to know a little more about waking. If they would make an effort to know something about being awake, they would find that, during this waking time, they do a great more dreaming then they suppose. The fixed and solid boundary between waking and sleeping is really only apparent. We might say that not only do men dream during their waking hours, they sleep too—sleep as regards a very great many things. As we all know, we are in a genuinely waking condition only as regards our ideas and part of our feelings, while the greater part of our life of feeling, and above all of our life of will, is wrapped in dreams and sleep. Sleep-life projects itself into waking life. We could be far clearer about dream-life, if we tried to perceive the distinction between those ideas that surge to and fro, evoking all kinds of images as they come and go, ideas that might easily be mistaken for dreams, and those other ideas, in which man is active with his whole will. Only in a small part of the whole world of human ideas does a man find that he uses his will to connect one idea with another; whereas, in his waking life, very often there are moments when he abandons himself to the flow and the caprice of his ideas. Consider how, when you give yourself up in this way to the flow of your ideas, one idea calls up another, how you recall things long forgotten. You begin with an idea which has to do with the present, and this evokes long-forgotten experiences. That is a process often not very distinct from dreaming. Because men have so little inner, technical thinking power, with which rightly to follow their daily waking life, few are able to set the right value on sleep-life and the dream-life arising from it. Nevertheless, my dear friends, we know there are scientifically conceived theories about dreams that maintain something like the following. Freud's school and others, mostly, though not all disciples of the psycho-analysts, say of dreams that they are images evoked in man by certain wishes in his life not having been fulfilled. A man goes throughout life wishing all kinds of things, but—say these people—it is undeniable that many of our wishes are not fulfilled. Then, when consciousness is dimmed, these wishes appear before the soul, and because they cannot be fulfilled in reality, they are fulfilled in idea. So that in the opinion of many people today dreams are wishes fulfilled in phantasy. I should like the people who maintain this just to consider how they manage to dream they have been beheaded. All such things, so often today forming the content of theories, are terribly one-sided. And men's heads are bound to be full of this one-sidedness unless they turn to the investigations of Spiritual Science—investigations into worlds unknown both to the external world of the senses and to external intellectual thinking, and yielding conclusions beyond the grasp of human senses or human intellect.

From what was said yesterday, however, you can gather one thing concerning dreams with the utmost surety, namely, that in them something is living and weaving which is connected with our human past, with the past when we had an existence still associated with earth-fire and water-air. While unconscious in sleep, to a certain extent we call back our past. Today with our brain consciousness and our ordinary free-will, we are not in the position consciously to transport ourselves into that world. While passing through the earlier stages of our evolution we were indeed unconscious or subconscious. Yet relatively it is not particularly difficult to have this experience. If you follow up your dream life, you will certainly find it extraordinarily difficult to give a clear interpretation of your dream pictures. The way they follow one after another is generally completely chaotic. But this chaotic character is only superficial; below the surface man is living in an element that is by no means chaotic, it is merely different, totally different, from the experiences of waking life. We shall immediately see the profound difference if we are clear in just one case as to how far dream-life differs from waking life. It would be very unpleasant if our relations with other people were the same in waking life as they are in dreams. For in dreams we are aware of a bond uniting us with almost all those karmically connected with us; we experience a link with all the human beings with whom we have any karmic connection. From the moment you begin to fall asleep till you wake, a force goes forth from you to innumerable people, and from innumerable people forces come to you. I cannot say that you speak, for speaking is only learnt in waking day life, but if you will not misunderstand me, if you will apply what I am going to say to the communications we have in sleep, then you will know what I mean by saying: In sleep you speak to innumerable people and they speak to you. And what you experience in your soul during your sleep is imparted to you by innumerable people; and what you do during your sleep is to send thoughts to innumerable people. The union between men in sleep is very intimate. It would be highly distressing if this were continued into waking life. You see, it is the beneficent act of the Guardian of the Threshold that he hides from man what is beneath the level of human consciousness. In sleep, as a rule, you know if anyone is lying, you know as a rule if anyone has evil thoughts about you. On the whole, men know one another in sleep comparatively well, but with dimmed consciousness. That is all covered up in waking consciousness, and it must be so, for the simple reason that man would never attain the ego-conscious thinking he is to learn during his earth-mission, nor be able to manage the free will he is to acquire, if he were to continue to live as he lived during the periods of Saturn, Sun, and especially the Moon period. Then, in his external life, he lived as he now lives from falling asleep to waking.

But now we come to something else significant. Out of the unconscious life between falling asleep and waking, dreams emerge. Why then are they not a true picture of life below the threshold of consciousness? Ah! were these dreams direct and true reflections, they would be every possible thing. In the first place they would impart significant knowledge concerning our relation to the world and to men; they would also be stern monitors. They would speak dreadfully severely to our conscience about the various things in life about which we are so willing to give ourselves up to illusion. I might almost say that we are protected from the effect these dreams might have upon us if they were true reflections of life below the threshold of consciousness—we are protected by our waking life permeating us with forces so strongly that a shadow is cast over the whole life of dreams. Thus, we carry the ideas, the images, of waking life into our dream-life, into the life of sleep, and through this dreams arise. Suppose, for instance, you were to dream of some personality who took it upon himself to impress upon you that you had done something really tactless—unfitting. That happens sometimes. Others, too, might admonish us during sleep, and might speak to our conscience. The experiences and customs of waking life have given you the wish—I might even say the strong desire—not to listen to this; during sleep you don't want to hear anything this person says to you. Well then, the wish is transformed into a darkening of experience. But if at the same time, there is such intense activity of the soul that the picture surges up, then something else from waking life is superimposed upon what you were to have experienced as a picture, something said by a kind friend to whom you would rather listen than to the admonisher—What a splendid fellow you are, always ready to will and do what is best and most pleasant!—Sometimes, from waking life and its reminiscences, the very opposite can be hung over what is being experienced. Actually, waking life is the cause of all the illusions and deceptions arising during the life of dreams.

Furthermore it is possible for a man today, in the present cycle of evolution, to come to a knowledge of Spiritual Science. There are, I know, many who do so and say: I have been studying Spiritual Science for many years, and yet am no whit advanced. I am told that I can achieve this or that through Spiritual Science, but it does not help me forward.—I have often emphasized that this thought is not the right one. Spiritual Science brings progress to everyone, even when it does not develop an esoteric life. The thoughts of Spiritual Science on themselves bring progress. But we must be careful about subjective experiences that take place really in the soul, for it is strange that what springs up as new, in the path of anyone beginning to study Spiritual Science, in its picture character is, at first, no different from the world of dreams. What we experience, my dear friends, when we become anthroposophists, appears to differ very little from the world of dreams. But a more subtle differentiation shows a most important distinction between ordinary dreams and those perceptions that flow through spiritual life, when consciously admitted into thought.

Much that is chaotic may also appear in the dream-pictures experienced in the soul of a spiritual scientist. But if these pictures are analysed according to the guidance Spiritual Science can give, they will be found to become, especially as they progress ever truer reflections of man's inner experience. And we must pay heed to this layer of experience, hidden as it is from ordinary understanding and from the ordinary life of the senses. This experience runs its course like a meditation, a meditative dream, yet is full of meaning and, rightly regarded, throws much light on spiritual secrets. We must mark how it gradually creeps into the life of ordinary ideas—this layer of life that closely resembles dreams, but that can lead us into the spiritual world. But we must not merely look at its single pictures, we must look at the meaningful course these pictures take. If we pay attention to such things, we come to the differentiation of the three layers of consciousness which I showed you yesterday. Goethe divined it in a beautiful way. One of these layers of consciousness appears, without any help of ours, when we dream in the ordinary way; if we are not interpreters of dreams, if we are not superstitious but try honestly to find what lies behind the dream-pictures, then this dream-world will be able to reveal that, before these earth-lives, as men we passed through earlier stages of evolution.

And then we have the ordinary waking day consciousness we know, or at least think we know. We know the fact of its existence, we do not always venture to explain it fully but we know it exists.

The third layer is where supersensible knowledge enters in. For the reasons already mentioned, supersensible knowledge is of course something for which man has to strive, both now and into the future.

I pointed out to you yesterday how, in the first half of the scene in the scene in the second part of Faust, which we are now to consider, Goethe embodies the characteristic features of dream-life. And the moment the Oread begins to speak to Mephistopheles, and the philosophers appear, we have to do with the world of ordinary daytime reality. The moment the Dryads point out the Phorkyads to Mephistopheles, we are dealing with a reference to conscious supersensible knowledge. Goethe is directing his thoughts and ideas to the three layers of consciousness when he asks himself the question: How will Homunculus, to whom human knowledge is accessible, become a Homo?—Not through the ordinary knowledge of the understanding of the senses, but only by having recourse to other layers of consciousness. For man in his being is wider than the earth, and intelligence and the senses are adapted only to earthly things. But we explained yesterday how the equilibrium of the Sphinx fails when man plunges into the world of antiquity, how man really feels insecure in it, how Homunculus feels himself insecure. For man knows little more about himself—forgive me but this is true—he knows little more about himself than he does about a Homunculus; and about a Homo he knows nothing. And Homunculus, as Goethe pictures him, does not enter into all the whirl of the Sirens, the Seismos, and so on, because he is afraid of the stormy, surging element into which man dives when he forsakes the world of the senses to enter the world from which dreams arise. Homunculus does not dare to enter there, but wants to find an easier way to become Homo. He is on the track of two philosophers, Anaxagoras and Thales, from whom he hopes to learn how it is possible to put more into his human nature that can't be given him in a laboratoryby a Wagner. This is what he wants. We already know that Goethe had little hope of what could be experienced through the new philosophers, and had no wish at all to test people's patience by, perhaps, taking Homunculus to Königsberg to get information from Kant on how to become a complete human being, how to widen human nature. But Goethe sought to live himself into the world of the Greeks, believing that by so living in their more pliable and flexible ideas, he could grasp human life out of another layer of consciousness better than through what the more recent philosophers could produce out of understanding and the consciousness of the senses. Thus, he does not introduce Homunculus into the society of Kant, or of Leibnitz, Hume or Locke, but brings him into the company of those philosophers who came nearer the older outlook, the outlook of the ancient Mysteries, where something of man's nature could be known, if not with such clearly experienced consciousness as today, yet with a more all-embracing consciousness. But, at heart, Anaxagoras and Thales our only imitators of the old Mystery wisdom. Everything said by Anaxagoras in this scene, however, goes to show that it is he who has the more knowledge of ancient Mystery wisdom. Thales is really the inaugurator, the initiator, the beginner, of the new tendency in science, and knows but little of the old secrets. Naturally he knows more than his later philistine followers because he lived nearer the time of the ancient Mysteries, but he knows less than Anaxagoras. From what he says we can gather that Thales can only give information about what occurs in the world of the senses around him, how mountain ranges and such physical features were formed by slow and gradual processes. You might think it was Lyell, the modern geologist, speaking. Anaxagoras would explain the present out of the past, explain the earthly from what went before, when earth was not yet earth. He wants to find his explanation in those times to which, in their nature, the ants, the comets, and also the Pigmies belonged. I referred to this yesterday. Anaxagoras lives entirely in that world which today is a supersensible, or if you like, subsensible world, without knowledge of which, however, we cannot understand what has to do with the senses. Anaxagoras here reflects one of Goethe's deep convictions. For Goethe has put this point beautifully into one of his aphorisms, where he says: “What no longer arises, we cannot think of as arising. What has already arisen, we cannot understand”. And in another place: “Reason as applied to what is becoming, understanding to what has become”.

What Thales sees around him is what has become. Anaxagoras enters into all that has gone before the becoming—the actual arising. Hence Goethe distinguishes strictly between understanding that is directed to what is nowadays regarded as the object of science, and reason that extends beyond the obvious and intellectual, to the supersensible, even the supersensible that held sway before the existing conditions of the earth. In Anaxagoras, Goethe sees the representative of a knowledge, a science, that devotes itself to what is still coming into being, and is at home and all that is done by Pigmies, that is to say, at home in all that such beings do that certainly today develop a physical existence, but like the emmets, for example, really belonged by nature to a previous age.

So when Anaxagoras meets with Homunculus' request, he would like to give him the opportunity to enrich human nature through his own (Anaxagoras') knowledge; he wants to take Homunculus into the world of the Pigmies, the emmets, and so forth, and even wants to make him king there. It is already clear to Anaxagoras that the world of which Thales speaks, the world of present conditions, cannot be much help in changing Homunculus into Homo. Could entrance be made into the world of becoming, however, into the world preceding ours, something might be achieved towards that end. But Homunculus is undecided: “What says my Thales?” He still thinks he will not venture into that world. When he encountered it as a dream-world, he dared not enter it, and now it confronts him as the thought of Anaxagoras he still does not summon up sufficient courage, or at least he would first have Thales' advice. And Thales deters him from plunging into the world of Anaxagoras' thought. What kind of world is this? Fundamentally, it is the world of the ancient Mysteries, but flattened, levelled down, for human understanding. It is the shadow form of the concepts of the ancient Mysteries. That is why they cannot hold their own against the world. If we have real, living concepts of becoming, we can arrive at an understanding of this world—grow into it. But Anaxagoras' shadow concepts are no match for Thales' objections, for these come from the present sense-world. And just as fleeting dreams, that are reflections of higher spiritual worlds, fade away from man when a cock crows or a door slams, so everything in the thought-world of Anaxagoras fades when it meets other thoughts drawn from the present world of the senses. Thales has only to draw attention to the presence of the sense-world, and he does this very forcibly. As the present world kills the preceding world that arises before us in dreams, so do the cranes strike dead the Pigmies and the emmets. This is merely an image. Anaxagoras first turns to the world that re-appears in the vague experience of dreams. When he is obliged to realise that this world will be of no advantage to Homunculus, he then turns to the higher world. To begin with, in wonderful words, he invokes among heavenly phenomena, all that has remained of a previous period of he earth—he invokes the Moon. After he has widened his thoughts and ideas concerning what is left over from the Moon period—emmets, pigmies, creatures of a lower kind, and all this has proved useless to Homunculus, he looks upward to where the Moon has still remained from the old Moon period.

Think how clearly in this scene Goethe actually points to all these secrets lying at the basis of earthly evolution. He even makes Anaxagoras address an invocation to the Moon, out of the ancient Mystery-wisdom. It is a wonderful passage in which Anaxagoras turns toward the Moon. It shows most distinctly how, in Anaxagoras, Goethe was wishing to portray a personality standing within the spiritual world but only with his understanding, the understanding that only studying the present can never reach the spiritual at all, but, in Anaxagoras, still preserves the spiritual out of the old Mysteries. Anaxagoras says:

“The powers subterene erstwhile adoring,
This crisis in, I turn above, imploring,
O Thou, that agest not eternally,
Three-named, three-formed, enthroned supernally,
Thee in my people's woe I call on Thee!
Diana, Luna, Hecate!
Thou bosom-lightener [or bosom-widener], deeply pensive one!
Thou tranquil brightener, mighty intensive one!
Open thy shadows' awful gulf alone!
Thine ancient might without a spell make known.”

But he has still only shadows; instead of achieving anything for Homunculus, he perceives how from the Moon desolation falls upon the earth, and how all the life still left there is destroyed by a phenomenon of the elements. As being characteristic of Anaxagoras it is significant that he addresses the Moon, this remnant of a previous period of the earth, as “Luna, Diana, Hecate ...”

For Anaxagoras, therefore, the Moon is not a unity but a trinity. In so far as it fulfils its course above in the heavens, it is Luna. In so far as it is active in the earth itself, it is Diana. The forces working cosmically through the Moon as it circles the heavens, have—one might say—for brothers and sisters the earthly forces; the Moon is not only present cosmically, it exists also in an earthly way. The same forces that are cosmically associated with the circling Moon in the heavens, also live and weave through what is earthly, and belong to significant subconscious forces in man. They work in man's nature and belong to forces in him that are subconscious but important. What works within the earth through man having a certain relation to Nature out of his subconscious, that never comes to complete consciousness, was called by the Greeks Diana. Diana is generally said to be the goddess of the chase. Certainly she is that too, because this subconscious holds sway in the pleasures of the chase; it does so, however, in countless other human feelings and will-impulses. Diana is not only goddess of the chase, she is the working, creating goddess of all half unconscious, half subconscious striving, such as is gratified in hunting. Man does much of this kind in life, and this is one of the ways.

Then there dwells in man, but also especially in the earth, a third figure, the figure of Hecate, the sub-earthly state of the Moon. It is from within the earth, from what is sub-earthly in it, that those forces work upwards, which—so far as the Moon is a heavenly body, work in her from above downwards. All that the man of today knows of this Moon is the abstract mineral ball he believes to revolve out there, round the earth in four weeks. The Greeks knew a threefold Moon—Luna, Diana, Hecate. And being a microcosm is an image of every trinity, and image of Luna, Diana, Hecate, as the threefold Moon. And we have learnt to know the threefold man. We know the man of the head; this man of the head, since he is the product of the periods of Saturn, Sun, and Moon, the product of all previous ages, can be brought into relation with the heavenly survival, with Luna. So that the head in man would, as a microcosm, correspond to the macrocosm Luna. The man of the centre, the breast, would correspond to Diana; it is in the heart that those subconscious impulses arise of which Diana is the goddess. And all that plays out of the extremity-man and is continued into the sex-man, all the dark, purely organic, bodily feelings and impulses, prevailing in the human being, come from the sub-earthly power of Hecate. And Goethe lets all this sound forth, making it all quite clear for those who wish to hear. To the realm of Hecate belongs, for instance, Empusa who appears in this scene among the Lamiae around Mephistopheles. The Lamiae express rather what belongs to Diana, whereas, in Empusa, all that belongs to the sub-earthly is working, all that dwells microcosmically in the lower nature of man, and is to be awakened in Mephistopheles. This is what Goethe makes ring out for us.

Anaxagoras wishes to show his science to better advantage than he did when alluding to the earthly, to earthly survivals, to the emmets, his myrmidons as he calls them. He turns to the threefold Moon that as macrocosm is the same as man as microcosm. And we ask: Had Goethe a presentiment that, in the threefold Moon, the head-man, chest-man, and limb-man were microcosmically present? Well, my dear friends, read the following lines:

“Thou bosom-widener, (Diana)
Profoundly pensive one, (Luna)
Thou tranquil brightener, mighty, intensive one!” (Hecate)

Here you have, fully expressed by Goethe and made obvious by his description of the middle one as “breast-widener”, the three qualities of Luna, Diana, and Hecate, in so far as these three also apply to threefold man.

You see, my dear friends, there are good grounds for maintaining that Goethe's foreseeing knowledge penetrated deeply in the truths on Spiritual Science. What, however, is written in a work like Goethe's Faust has to be taken in its true character. It when you consider Goethe's characteristic attitude with its foreseeing perception of the truths of Spiritual Science, that you can understand how in a certain sense he repeatedly felt the spiritual, the supersensible—but never the less as something uncanny. As I said yesterday, he lived within his northern world, and felt in sympathy with what this environment offered him in the way on ideas and concepts. However great a genius a man may be, he con only have the same concepts as his fellows; he can combine them differently but he cannot have different concepts. The two layers of consciousness, the subconscious and the superconscious, cannot be approached in this way. The ordinary philistine, my dear friends, can make nothing of all this, and is glad if he is not obliged to deal with the other layers of consciousness. But Goethe, who strove with every fibre of his soul, to penetrate the being of man, often felt it a grievous human limitation that he should have no ideas, no concepts, with which he could see into the would whence man arises, into which, however, no one can look with his understanding or his ordinary knowledge. And then, from all he had felt through his natural ability, or that he had experienced in other ways, and through what he had particularly noticed in Grecian art in Italy, there arose in Goethe the thought that, were man to steep himself in the ideas and life of Greece, he would come nearer to the supersensible than with modern ideas. This was so deeply rooted in Goethe that, from the year 1780 onwards he continually strove to make his ideas as supple as were those of the Greeks. He hoped in this way to reach the supersensible world. But what arose out of this? There arose his strenuous endeavour to come to knowledge of the supersensible world not from the outlook of Greek life, but by gaining ideas through which he would be able to grasp the supersensible world in the life of soul. It is interesting how, while he was writing this scene, Goethe was steeping himself in everything possible to bring Greek life vividly before his soul. Today we are no nearer to Greek life than men were in Goethe's days. And yet such a work as Schlosser's Universal Survey of the History of the Ancient World and its Culture, published in 1826, and immediately read by Goethe among many other works transplanting him into the life of Greece, enabled him, by his sympathetic attitude towards Greek life, to bring it vividly before his soul. But what idea had he in all this? Just think! he writes: We are called upon to look back on what is most universal, but utterly past, in ancient history—what cannot be brought back; and from there to let the different peoples gradually surge up beneath out gaze.

In the last twenty years of the eighteenth century during which these scenes of Faust were being created, Goethe occupied himself intensively with studies that should bring vividly before his spirit the far distant past and show him how it flows into the present. Goethe is not one of those who make poems by a turn of the hand; he plunges deeply into the world leading to the supersensible, so that as a poet he can give tidings of it. And his belief in the Greek world changed to a certain extent his way of representation. Because in his very soul he sought Greek life, the concept of truth, the concept of good, drew near the concept of beauty. And the concept of evil approached the concept of ugliness. That is difficult for present-day man to understand. In Greek thought it was different. Cosmos is a word meaning beautiful world-order, as well as true world-order. Today men no longer think, as did the Greeks, that beauty is so closely allied to truth, and ugliness to evil. For the Greeks, beauty melted into truth, ugliness into error and evil. Through his attitude to the Greek world Goethe acquired the feeling that anyone organised like the Greeks, who stood in such close relation to the supersensible world, would experience the untrue and evil as ugly, and would turn away from this because of his experience of beauty, while he would feel truth to be beautiful. This feeling was developed by Goethe. And he believed he might perhaps draw nearer the supersensible by saturating himself with feeling for the beauty of the world. But just as one can only know light by its shadow, one must also be saturated with feeling for the ugliness of the world. And that too Goethe sought.

For this reason he sets Mephistopheles, who is of course only another side of Faust's life, among the prototypes of gliness, the Phorkyads, who are in very truth the prototypes of what is hideous. And in so doing, my dear friends, Goethe touches on a great mystery of existence. You will have realised, from the lectures I have given here from time to time, that even today there are people in possession of certain secrets. Particularly the leaders of Roman Catholicism, for example, the leaders, are in possession of certain secrets. What matters is how these secrets are used. But certain initiates of the English-speaking peoples are also acquainted with mysteries. Out of a profound misunderstanding, does not only the Roman Church—that is, its leaders—keep these secrets from its adherents, but certain esoteric initiates of the English-speaking peoples do the same. They have various reasons for this, and of one of these I will now speak.

You see, my dear friends, the earth has a past, the periods of Saturn, Sun and Moon; it has a present, the earth-period; it has a future, the periods of Jupiter, Venus, Vulcan. In evolution there is both good and evil. Out of the cosmos, out of cosmic evolution, good can only be recognised from the past, from the periods of Saturn, Sun and Moon, and half the earth-period. Wisdom and goodness are associated, in this looking back into the past. Wisdom and goodness were implanted into human nature by those members of the higher hierarchies who belong to man, at a time when this human nature was not yet awakened to full consciousness, as it is on the earth. For the coming time, the Jupiter, Venus and Vulcan periods, and at present on the earth, for the coming half of the earth-period—it is already beginning—man must preserve goodness if he wishes to attain it; he must develop the impulse for goodness out of his own nature. For in his environment,in what is new that approaches him, the forces of evil are revealed. Were these forces for evil not revealed, man could not arrive at free-will. And those initiates to whom I refer know this important secret, my dear friends, and will not impart it because they do not wish to help mankind to maturity. They know this secret. If what arose as human nature on ancient Saturn, Sun and Moon, and still continues further—if what was evolved for us men on Saturn, and possesses a past, were to arise now out of earth-conditions, it would be fundamentally evil, it would only be able to absorb evil. It is only possible to receive evil from external conditions. That man can acquire freedom of will is due to this exposure to evil and his being able to choose between the evil that approaches him, and the good he can develop out of his own nature. This is if he has confidence in what was planted there in previous ages. Hence these initiates say to those wishing to be initiated: There are three layers of consciousness, (that is the formula always used in these English-speaking schools os initiation) three layers of consciousness. When a man plunges into the subconscious, from which dreams spring up, he experiences an intimate relation with other beings (I have described this to you before) also with other men; these beings do not appear in the present world. When, as is the case today, man is living in his day-consciousness in the perceptible, rational world, he is in the world where he goes through birth and death. And when he raises himself to the world—that he will enter as physical man in the future—to which he attains through supersensible knowledge, then that is the world where he first experiences evil. For it is then that a man must find strength to be a match for evil, to hold his own against it. He must learn to know evil.

The natural consequence of this is the necessity for men of the present to shed light on the past, so that they may be prepared for the inevitable encounter with evil; and this can be done only through Spiritual Science. To these three layers of consciousness, the initiates of the English-speaking peoples continually draw attention. This will be the basis of that conflict that is of the utmost importance, though the present age has little external knowledge of it. This conflict will be between those who want what is a necessity to take place, and secrets of this kind to be imparted, and those who wish to keep mankind in immaturity. So far the latter have had the upper hand. It is most important that these things should be known. You can see from this, my dear friends, what mischief will be set on foot if the truths of Spiritual Science are withheld. For man will be exposed to the forces of evil, and he will only be protected from it by giving himself up to the spiritual life of the good. To withhold the spiritual life of goodness from men is to be no friend to humanity. Whoever does this, be he Freemason or Jesuit, is no friend to humanity. For it means handing men over to the forces of evil. And there may be a purpose in doing so. This purpose may be to confine goodness to a small circle, in order by the help of this goodness to dominate the helpless humanity who are thus led by evil into the follies of life.

You can imagine, my dear friends, that anyone like Goethe, who has a presentiment of all these things, will have some hesitation in approaching them. From many things I have said in your presence about Goethe's particular kind of spirituality, you will be able to form a concept of how he would approach these subtle, but world-shattering matters with only really relevant ideas. Hence, in conceiving his Faust, he did not wish to be thought that man, wanting to make progress in culture, must fearlessly expose himself to the forces of evil; instead, he clothes this too, in Greek ideas, by confronting Mephistopheles with primeval ugliness, with the trinity of Phorkyads, the three prototypes of ugliness. Instead of pointing men unreservedly to the reality of evil, as Spiritual Science must do, Goethe points to the reality of ugliness as contrasted with beauty. Hence the characteristic behaviour of Mephistopheles towards the Phorkyads. Had Mephistopheles remained in his northern home, that is to say in a world that has certainly advanced beyond that of the Greeks in the world-order, he would have been obliged to meet with the bitter, but essential world, from which future evil flows. Instead of this, Goethe makes him meet in the world of antiquity the prototypes of ugliness, the Phorkyads. So that he places him, as it were, in prehistoric times before the history of evil. By employing Greek concepts, he places most solemn truth before men in a way that could still arouse their sympathy. And here too Goethe shows his deep knowledge of the matter. We know—you may read this in my Occult Science—that the future is in a sense the reproduction of the past on a higher level. Jupiter is a kind of repetition of the Moon; Venus of the Sun; and Vulcan of Saturn. On a higher level, the earlier appears in the later. It is the same as regards evil. Evil appears in order that man may develop goodness out of his own nature with all possible strength. But this evil will show distorted pictures, caricatures, of the forms of the primeval age.

You see, what we now are is largely because we are constructed symmetrically, the left-man and the right-man working together. Physicists and physiologists wonder why it is we have two eyes, what use we have for two eyes. If they knew why we have two hands, and of what use they are to us, they would also know why we have two eyes and of what use these are. If, for instance, we could not touch the left hand with the right, we could never arrive at ego-consciousness. By being able to grasp the right-man with the left, by gaining knowledge of the right-man by means of the left, we arrive at consciousness of ourselves, at consciousness of the presence of the ego. To look at an object a man must have more than one eye. If, by birth or accident, he has only one eye, that does not matter: it is not the external apparatus but the faculty, the forces, that are of importance. When we look at a man the axes of the eyes are crossed. In this way the ego is associated with sight; through the crossing the left direction is associated with the right. And the farther we go back the closer is the relation, in common with the consciousness. This is why Goethe gives the three Phorkyads one eye and one tooth between them, a representation that shows his deep knowledge. Thus the three have but one eye and one tooth. This implies that the senses are not meant to be working together, they are still isolated from one another. On the one hand relationship is expressed, on the other we are told that the elements are not yet working in collaboration, that what arises through the right-man and the left-man cannot yet appear. Thus accurately does Goethe express what he wishes to say, and he suggests infinitely much.

Now, if you think over what you know from Occult Science namely, that the present bi-sexual-sexual human being has sprung from the uni-sexual being, and that male and female have only been developed in the course of evolution, you will see that a retrograde evolution takes place when Mephistopheles meets with evil in the form of ugliness, joins with it in going with the Phorkyads: “Done! here stand I” (after he has thrown in his lot with the Phorkyads) ...

“Here stand I, Chaos' well-beloved son!”
Phorkyads: “And Chaos' true-born daughters, we, undoubted.”

To which Mephistopheles replies:

“O fie! Hermaphrodite must I be flouted?”

He becomes ‘hermaphrodite’ when it is intended to show the condition preceding the bi-sexual, the condition to which I have just referred. Truly Goethe gives his descriptions from inside knowledge! In this scene we may recognise how deeply he had divined and entered into the truths of Spiritual Science.

Now, remember now not long ago I said that no one can ever arrive at a satisfying conception of the world who, misled by what man is now, what he has of necessity to be, comes on the one hand to abstract ideals, ideals having no forces. (Forces such as those in nature that cannot fit into the physical world-order, but have to disperse like mist when the earth reaches her goal, that is, her grave). No one can find a satisfying world-outlook who is either an abstract idealist of this kind, or a materialist. As I said, man must be both. He must be able to rise to ideas in conformity with the age in which he lives, and also look at material things in a material way and form materialistic ideas about them. Thus, he must be able to form both a materialistic and an idealistic conception of the world, and not set up a unity with abstract concepts. Having on the one hand scientific concepts, on the other idealistic concepts, we must then let them interpenetrate each other just as spirit and matter do. As I have told you, in processes of cognition the ideal must permeate and illumine the material, the material must permeate and illumine the ideal.

And Goethe found this out. It occurred to him how one-sided it is when, in abstract concepts, men seek a world-outlook inclining more to matter or more to spirit. Hence he was drawn to seek his world-conception not in abstract ideas but in a different way. And this he describes as follows:

“Since so much of our experience does not admit of being openly expressed and directly imparted, long ago I chose this method, namely, to reveal the hidden meaning to the observant by dint of contrasted images playing into one another.”

Now, can anyone express more clearly that he is neither idealist nor realist, but both idealist and realist, letting the two world-outlooks play into one another. Goethe seeks to approach the world from the most diverse directions, and to come to truth by means of mutually reflected concepts. Thus, in Goethe's impulses there is already concealed the way that must be taken by Spiritual Science in order to lead mankind towards the future—the health-giving future.

One would like, my dear friends, what Goethe began to be continued; but then it would be essential for such works as Faust to be really read. Man has, however, more or less lost the habit of reading. At best, men would say when they read:

“Diana, Luna, Hecate!
Thou bosom widener, profoundly pensive one!”

Oh! poetry. Then there is no need to go deeper into it, no need to meditate over every word! Thus men console themselves today when offered anything they are not actually bound to believe; for they like to take things superficially. But the universe does not permit that. When you consider the deep truth I have just shown in connection with the meeting of Mephistopheles with the Phorkyads—a truth that has been preserved in many occult schools of the present day—then you have the opportunity of understanding, together with much else that enables you to realise it, the intense seriousness of our striving after Spiritual Science, the seriousness that must underlie our endeavours. It may be said that there sometimes escapes, half consciously, from those who have come into contact with what is essential for man in the future, an pious ejaculation, like Nietzsche's, in his Midnight Song: “The world is deep, Yea, deeper than the day e'er dreamed”.

We must indeed say that the day gives man day-consciousness; but, so long as he clings only to what the day brings, man of himself becomes simply Homunculus, not Homo. For “the world is deep, yea, deeper than the day e'er dreamed”. And since Goethe does not wish to lead Faust into merely what the day brings, but into all that conceals the eternal, he has to let him take his way in the company of Homunculus, and of Mephistopheles who confronts the supersensible. Goethe thought he could do this by steeping himself in Greek ideas, and by bringing them to life within himself.

In the idea which I developed here yesterday, I wished to point out that it is necessary for the evolution of humanity to impress very clearly upon ourselves certain ideas in Spiritual culture which have not as yet appeared in the present era. This is something that is of main importance, that certain ideas now non-evident, or least not in current use, should again come into the spiritual life of man. If we follow up the spiritual life of modern times in its various ramifications, we see that its characteristic is that in spite of all the arrogance, all the self-conceit which comes to light at times, the spiritual life does not contain any new ideas. Although all sorts of world-conceptions have appeared, of an ethical, artistic, and even philosophical or scientific nature, they all deal with old ideas which have been in use for a long time, and which are then mixed together, as in a kaleidoscope. We need new conceptions, yes new conceptions such as should rise are lacking. For that reason certain old truths cannot be understood to-day, truths which appeared among the Ancients and which are handed down traditionally; for instance, ideas which appeared in Plato or Aristotle as being the latest in this respect. In earlier times they appeared with still more significance; but today they are either not understood at all or else rejected, but only because they are not understood. I will give you an illustration of such a conception. When a man today sees something, he thinks: “The object is outside, it sends the light to me; the light comes into the eye, and in that passive—one may not say mysterious—manner, is produced with the soul experiences as the sensation of color.” In Plato another conception is found. There something appears which we cannot understand otherwise, if we take it literally, than as if the eye sent forth something to the object which grasps it in a mysterious manner; as if the eye stretched out a feeler which grasps the object. This can be found in Plato. The more recent ideas of natural science can of course make nothing of this, can understand nothing of it. It is the kind of idea which you can find recorded in the ordinary textbooks—or even in the ‘scholarly’ books—on the History of Philosophy. But you cannot do much with such books either, because such ideas rests upon something which existed in ancient times in a certain atavistic second-sight or second-feeling, which has gradually died out, but which must be rediscovered in our time, in another way. Since olden times certain ideas have been lost which must be recovered.

These concepts have been lost chiefly because what one may call the Latin or Roman culture had to pour over Europe, especially over Western Europe. The study of this Latin, Roman culture in its expansion over Europe would yield very illuminating results, if we observed it aright. We must be clear on the point that as regards blood, nothing is left in Italy today of the race which we call the “Ancient Roman.” The present-day battalions, although they may be responsible for many things in our time, are certainly not responsible for what I'm about to relate now. What streamed forth from the Roman Empire merely streamed forth into Europe in a cultural way, but it had a parching, burning effect on certain fundamental, basic ideas; ideas which must, as it were, again be redeemed from their grave. We need only call to mind the following fact. With the overthrow of Alesia, that town which was destroyed in the last era before the birth of Christ and is situated in what is now the province of the Côte d'Or in France, a piece of old Celtic-Gaelic culture was entirely rooted out by the Romans. (On the scene of the old ruined Alesia, Napoleon III ordered a monument erected to Vercingetorix!) Perhaps today Alesia would be called a gigantic “Academy.” Ten-thousand Europeans studied there in the way in which science and knowledge was studied at that time. All that was done away with, and in its place came what was spread abroad as the Roman culture. This is only an historical observation, intended to show that in Europe, also, older concepts existed in the old places of culture which have since been destroyed.

Today I wish to draw your attention to two ideas which must be incorporated into science as well as into everyday life, in order that a better understanding of the world may become possible. One of these is that an idea exists that really the perception of the world comes about through the senses. This happens in the following way.

If we stand opposite a color object it certainly impresses us; what takes place between the colored object and the human organism is a destructive process in the latter. I have often laid stress on this. It is in a sense a death in miniature, and the nervous system is the organ for continuous destructive processes. These disturbances, which are continually being brought about through the action of the outer world on our own organism, and balanced again, however, by the action of the blood. In the human organism there is a continual counteracting process between blood and nerves. This process comes about because the blood furnishes a quickening process and the nerves a sort of death-process, a destructive one. For instance if we stand opposite a colored object which works on us from the outer world, a destructive process takes place in our nervous system. Something is destroyed in a physical body as well as in the etheric body, a sort of canal is hollowed out in our organism through the destructive process which runs along a definite course. Thus when we “see” something, a canal is bored from the eye to the edge of the brain. Not that something takes place that has to be analysed and solved, from the brain-covering to the eye; but, on the contrary, a hole is bored and through this hole the astral body slips, so as to be able to see the object. Plato was still able to see this. It could still be perceived through atavistic clairvoyance, and we must re-acquire it through learning really know the human organism with the newer clairvoyance, learning to know this canal, this hole which is bored, leading from the eye to the brain-covering, through which the Ego unites itself with what works from outside. Mankind must learn not to form such concepts as are customary in the present-day theory of knowledge or physiology, but must learn to say: “A canal, a tunnel, is forward from the brain-covering to the eye, and by this means a door opens through which the astral body and the ego come into connection with the outer world.” This is a concept of which the present day has no idea! For that reason it does not know what physiological facts result from this. Today students learn physiology at the Universities, and learn very exactly the customary concepts which I have just mentioned, but they do not learn how things are really related, they learn just the opposite, which has no sense. This is one such concept.

Another is very frequently found today if we go into that sphere which is called the sphere of learning and scholarship—of course with full justification. It is they are described (and this is of course unavoidable today) how man is born as an undeveloped being; how then gradually his ‘soul’ and ‘spirit’ develop, and in this gradual development of soul and spirit are produced through the organism of the body becoming finer and more complicated. You can find this idea introduced by psychologists and especially by scholars, as also in all the popular books. Thus it appears to man; but what appears to thus is Maya. In many respects what we first encounter is the opposite of truth. This idea too is the opposite of what is true. Instead of this, we ought really to say (I may just remind you of what you said in “The Education of the Child,” where what I am about to say is expressed, though put somewhat differently): “While the child is quite young, soul and spirit are still ‘psychic’ and ‘spiritual,’ and as the child grows, his soul and spirit are gradually transformed into the material, the bodily. Soul and spirit gradually become of a bodily nature, man gradually becomes a complete image of soul and spirit.” It is very important that we should hold this idea. For if we do, we shall no longer say that what runs about on the ground on two legs is man; we shall become conscious of the fact that that is only the image of man, that man after being born in a super-sensible manner gradually grows in unity with the body and creates a full image of himself in his body. Spirit and soul disappear into the body, and appear less and less in their own nature. Thus we must adopt exactly the opposite concept to the customary one. We must know why, for instance, we really become “20 years old;” it is because spirit has descended into the body, because it has transformed itself into the body, because that which is body is an external image of the spirit. Then we shall also understand that gradually, when we are growing “old,” the reverse transformation is going on. The body becomes chalky and salted, but the spirit becomes more psychic and spiritual. Only man has not then the power of holding on to it, because while here, he stands face-to-face with the physical world and wishes to express himself through the body. What thus becomes more and more independent, only appears in its entirety after death. Thus it is not the case that the soul and spirit becomea blunted in old age; on the contrary, they become ever freer and freer. Of course the materialistic thinker, when these things are put before him, will frequently object that even Kant, for instance, who was a very clever man, grew weak in his old age; so that they are at any rate the soul and spirit could not have made themselves free. Materialistic thinker only makes that objection because he cannot observe the soul and spirit nature, and see how it had already grown gradually into the spiritual world. For very many people it will be a hard nut to crack if they are told to believe that when men grow old they do not become weak or even feeble-minded, but more psychic and more spiritual. Only, when the body is worn out, we can no longer express the psycho-spiritual which we have cultivated, through the body. It is like the case of a pianist: he might become a better and better player, but if his piano is worn out we cannot perceive this. If you were only to know his capabilities as a pianist from his plane, you will not be able to gather much if the piano is out of tune and has broken strings. So that Kant, when he was an old man and “feeble-minded” was not weak minded as regards the spiritual world; there he had become glorious.

Thus when we get the truth we have exactly to reverse certain conceptions. We must take it quite seriously that in the world we have to do with Maya, with the great illusion, for we must exactly reverse many of our ideas. If we seriously consider that in the external physical reality we are face to face with the great illusion, we shall also be able to accept the fact that external physical man when 70 years of age and apparently weak has his spirit somewhere else than on the physical plane. The obstacles in the way of understanding the teachings of Spiritual Science to a great extent consist in the fact that we are not able to form correct ideas as to what is happening on the ordinary physical plane. We form false ideas about what is happening on the physical plane, and the consequences is that these separate us from the true and right world and do not allow us to reach it. If we form such concepts as the second one to which I referred, we shall then no longer be very far from the knowledge which Spiritual Science is now giving out from its investigations concerning man immediately after death.

When man enters physical life through birth, he gradually enters more and more closely into relationship with his physical body. We have now become acquainted with a correct idea of this relationship. We do not always notice, because it would require too much explanation, that something similar also takes place between death and a new birth. The matter can be presented in a similar manner as regards the time between death and rebirth. We may say that man then gradually enters into relation with something similar to this physical body here on earth. Our physical bodily nature is not merely physical; it embraces, as we know: the physical body, the etheric body or body of formative-forces, and the astral body, the outer psychic or soul-body. As we have to appropriate these three ‘skins’ or ‘shells’ for physical life, so have we to put on coverings between death and rebirth, indeed three such coverings which, I will call: “Soul-Man,” “Soul-Life” or “Life-Soul,” and “Soul-Self.” As we take on the physical body here for use in the physical world, so do we take on the “Soul-Life” or the “Life-Soul.” Just as we take on the astral body, the Soul-body for our life Earth, so do we take on after death the “Individual Soul” or “Soul-Self.” I select these expressions for the reason that they should not be confused with what men will appropriate in another way for the Jupiter, Venus, and Vulcan time; there is a resemblance, but, because it belongs to another stage of being, it must in consequence be differentiated. But names are not the important thing in this matter. It is only necessary for us to study a little how these coverings are appropriated.

When man enters that life which runs its course between death and rebirth, the first characteristic is that he finds himself surrounded by a number of pictures. These pictures all proceed from his experiences between his last birth and last death, or even from earlier times; but we will first of all limit ourselves to what happened in the last earth-life. Thus first of all appear pictures which proceed from the last life; they are to be found in the environment of man. The essential point is that these are in the environment of the dead. The remarkable thing is that at first he has a certain difficulty in developing a consciousness that these pictures are connected with himself. This world of pictures is what is referred to in the book “Theosophy” as the experiences in the Soul World; but this retrospect in pictures is only a part of the collective picture-world which surrounds him there. Other pictures besides these are present; and the life of the dead consist in gradually recognizing these pictures as belonging to himself. Consciousness has to set to work to make them fully recognize in the right way that these pictures belong to him. We can only thoroughly understand what is here in question when we become conscious that the life which we lead here between birth and death is much richer than we are aware of. Suppose you live in certain circumstances, in company with certain people—what takes place consciously between you is really only one part of what goes on. Things are continually happening. You must recollect that life here so runs its course that we observe but a small part of what we experience. Take an ordinary occurrence for instance. You have gathered together here this evening, each one of you present has entered into some relationship with the others. Did you probably consider how much of this you have carried over into your consciousness, you will find it is indeed but very little. For if you are three yards away from another person and then approach him, this drawing three yards nearer to him represents a whole sum of facial impressions; you see his face differently the nearer you approach and so on. The ordinary physical intellect is quite unable to grasp what we are really always experiencing during physical life. What we experienced consciously is but a quite small part of it; by far the most important part remains subconscious. For instance, if you read a letter; as a rule you become conscious of the content, but in your subconsciousness much more than that goes on; there is not only happens that you are always either slightly vexed or pleased by the beautiful or ugly handwriting, but with every feature of the handwriting something passes from the writer into you which you do not observe with your ordinary consciousness but which lives as a dream, continuously through your whole life. We indeed find it so difficult to really to understand dreams for the reason that much appears in them which is not taken into consideration at all in our waking consciousness. Suppose one lady sits here and another there. If the one lady does not particularly notice that another is sitting over there and does not look at her very closely, it may occur that she does not observe the other at all, does not become aware of her gestures, or what she's doing. But all that remains in the subconscious soul, and into our dreams may enter just that which we hardly observed or noticed in our waking consciousness. This may very easily happen when in waking consciousness one directs one's attention to a particular subject, for instance, if when walking along the street plunged in thought and a friend passes by; perhaps one may not even have noticed him, yet one may dream of him, in spite of not knowing that he had passed one in the street. A great deal happens in life, of which but very little enters the waking consciousness. But all the enormous amount that goes on in the life of man, especially what is concerned with the soul and which remains in the subconsciousness, all this becomes pictures around a man. The fact that you come here today and will go away again causes the picture of the whole room to remain bound up with you, and all the more so inasmuch as it has all made a more psychic impression; psychically it is not confined in rigid boundaries.

Thus innumerable pictures are connected with human life. They are all rolled up—I can find no other expression for it—within the life of man. You carry millions of pictures which are being rolled up all through your life; and the first thing that happens after death is the “unrolling of the pictures,” as one might call it; the unrolling of posthumous imaginations. Around each man a world of imaginations gradually forms; and his consciousness consists in recognizing himself in this imaginative world. This is described from somewhat different point of view in the Vienna lectures of life between death and rebirth; but one must observe things from the most varied points of view. The unrolling of the pictures: here we can draw a comparison with what we are, as little children just born, when we still have a somewhat unformed body. Many people (though not precisely the mothers of the children concerned) say that every little child looks like a frog; it is not yet quite human but gradually shapes itself. Just as the child shapes itself, and that grows of which we may say that we have it in us when we lived materially, so does the growth take place in life which we might call the “unrolling of life's pictures.” For in this unrolling of the pictures the “Soul-Man” is formed, one of the principles of man. You must absolutely imagine that this, which is there after death, spreads out, and that the Soul-Man, the picture-man, the imaginative spiritual-body, forms itself thus; it first of all develops in the imaginative images.

Herein we can help the dead tremendously if we go through such ideas together with him as are at the same time those of Spiritual Science, or such ideas as we evolved yesterday of the bluish-red Earth with the golden Jerusalem. These are concepts for which the dead man longs, for he yearns for well-directed and ordered Imaginations. By means of these we can help him, and especially do we help him if we go through with him what we have experienced together with him, for the pictures can hold onto that they may wish to unroll. If we live call up things which have passed unnoticed, and go through these with the dead man, he gains enormously thereby. For instance, I mean by this, if you call to mind the picture of him while he was still alive, how he went through the door as he came out of his office and reached home, how you greet him—incidents wherein the Soul came to expression in a visible pictorial manner. There may be loving memories connected with these things—and of course it may also be otherwise. You will by this means come together with the dead man in thought. I have shown in many different ways how we can mingle this picture-world, in which the dead man must develop, and in which his consciousness must expand, with our own concepts. Concepts and ideas which the dead man strove to attain but could not fully reach and which make something clear to him—these become his picture world. You must work with him at the forming of his Soul-Man.

Of course, in the time which follows on death, the other bodies, the Soul-Life or the Life-Soul and also the Soul-Self, are already formed in the dead. But these very principles form themselves more and more definitely, in such a way that at first, immediately after death, the dead feels them as something for the future which he will only gradually developed by and by. In this respect the deceased has the feeling that he must work out the “Soul-Man,” he must work upon that, but the “Life-Soul” he must allow to develop, that must develop itself gradually. It is of course already present, as is the intelligence in the child; but it must develop gradually as the intelligence does in the child. Thereby an inspirational force appears in the dead man immediately after his death, but this develops and becomes ever stronger and stronger; and when we help the dead, we help them to develop this inspirational force. For gradually something must speak to the deceased from out of the pictures. They must become more than merely the remembrance of life; they must tell him something new, something which life could not yet tell him; for what they now say to him must become the germ for what he builds up as his next Earth-life.

Thus the Soul-Life, the Life-Soul, begins to develop and the pictures become more and more speaking. The dead man first of all directs his attention chiefly to the Earth—if I may express myself thus. As we here on Earth direct our thoughts to the Spirit-world, so does the dead man turn his soul downwards to the Earth, which is seen by him, for example, as I described yesterday, as blue in the Eastern hemisphere and reddish in the Western hemisphere; into this come these pictures, they are interwoven in it. He always sees his own life within the universal picture of the Earth; he sees his life among us. Therefore we can help him to understand these pictures aright. He certainly leaves the Earth, but with the eye of his soul does not leave it. And as inspiration develops more and more, gradually the Earth begins to sound, the pictures gradually tell him more and more.

The question is often asked whether this help can only be given to the dead soon after death or can it also be given after years or tens of years. It never ceases! No one can live on Earth long enough for it to have become unnecessary to help someone who died before us. Even if a person has been dead for 30 or 40 years, the connection, if it was karmic, still exists. Of course we must clearly realize that when the soul of the friend who is still here is undeveloped, he may have a clearer consciousness of disconnection at the beginning. At the beginning the consciousness of the connection with the dead friend may be felt and experienced very strongly, because the pictures are still passive and chiefly still contain what they contained on earth. Later on, they begin to sound; the music of the spheres sounds forth from them. That is something strange and unknown, and we can only gain information about it from Spiritual Science, through which we learn what will take place on the Earth in the future epochs. But it is not very frequent that there is such an active need to approach the dead man after decades, as immediately after his departure. Gradually the inclination towards the dead disappears in the living (experience proves this)—the living feeling for them dies out . This is too a reason why a later time the connection with the dead is felt less actively. This calls our attention to the fact that the first part of life between death and rebirth is chiefly devoted to the formation of the “Soul-Man,” which floats around man is a world of Imagination. Later on, his time is devoted to the inspirational force of the soul: the Life-Soul—though of course it was there from the beginning. And before him, as an ideal, is what we may call the Soul-Self. That too was there from the beginning, fir the Soul-Self gives him individual consciousness. As the intelligence of the child must be cultivated, although present within him from the beginning, so does man develop the Soul-Self in his life between death and rebirth. The time when the soul is again slowly approaching the earth life is chiefly devoted to the cultivation of the Soul-Self. Between death and rebirth man's Soul-Self reaches its highest development in the time when he becomes, spiritually, blooming with youth. Here on Earth we speak of growing old; in the spiritual world between death and rebirth, we have to speak of growing young. Here we speak of becoming gray with age, there we speak of one becoming blooming with youth. These things were well known not so very long ago. Let me remind you of Goethe's “Faust;”, where it says: “He grew young in the Land of the Mist,” which means: “He was born in the Northern World.” In former times they did not say: “someone was born,” but “he has become young,” which referred to his life before birth. Goethe still used this expression “become young in the Land of the Mist.

Thus the last part of the time between death and rebirth is that in which the soul chiefly works out the intuitive side. The first part of the time after death the imaginative part of the soul is active; that is the Soul-Man. Then the inspirational part of the soul, the Life-Soul, develops gradually to its full height, and afterwords that which gives full individuality to the soul is developed, the Soul-Self, the intuitive part, the capacity of entering something different and other than oneself and of finding one's way into it. Into what does the soul find its way? From what do its intuitions chiefly proceed?

At a certain point of the life between death and rebirth the soul begins to feel itself related to the succession of generations which lead down to Father and Mother. It gradually feels itself related to the ancestors, as they are brought together in marriage and have children and so on. Immediately after death, we feel the unrolling of the pictures and looking down upon the Earth, we see these pictures grouped together in their great imaginative connections. And as we turn again to the Earth-life we become more and more intuitive, and the pictures which I called forth yesterday appeared before the soul in larger outlines: the sphere of the Earth gleaming bluish over Asia, India and East Africa; and on the other side where lies America (one circles around the earth) glittering reddish; between these there is green and other shades. The Earth also ‘sounds’ in manifold tones: melodies, harmonies, courses of the music of the spheres. Amidst all this, the pictures we had gradually began to move—the pictures of the successive generations which we had first of all. Gradually one learns no one's 36th and 35th pair of ancestors, then the 34th, 33rd, 32nd and 31st, right down to one's own father and mother. One learns to know this; it is interwoven into the imaginative images. Intuition is impressed into it until one comes to father and mother. This ‘impression’ is really an entering into what lives through the generations. The second half of life between death and rebirth is of such a nature that during this time a man becomes quite accustomed to live in what is below, to live in the outer world already in advance, in that which then becomes his nearest as well as his less near environment, to live not in himself but in this other world. That living in the other is the first experience of life after death. Then one is born again and that first one still retains something of this other life. For this reason we must say that in the first seven years the human being is an “imitator,” he imitates everything that he perceives. Read the book “The Education of the Child” on this subject . Imitation is like the last impression of this “living in the other”which continues into physical life. It is the pre-eminent quality when transformed into the spiritual element, between death and rebirth, and it is the first quality which appears in the child: to imitate everything it sees. This imitative faculty of the child will never be understood unless we know that it proceeds from the magnificent intuitive life in the psycho-spiritual world during the latter part of the time between death and rebirth.

Here is again a concept which the spiritual development of the future must grasp. In olden times—chiefly because men knew of the Spirit through atavistic clairvoyance—the belief in immortality, which has become doubtful to men who think materialistically, was actuated by direct perception; men knew that life continued. But in the future the thought of immortality must be aroused from the other end. Men will understand that life here is the continuation of the spiritual life. As formally in conformity with the nature of the times, men looked first to the continuation of life after death, so in the future they will learn more and more looked chiefly at all life here as a continuation of the life between death and rebirth. Certainly the churches have erected barriers against this. For nothing is considered so great a heresy by the church as the thought of the “pre-existence of the soul” and, as is well known, the old Church Father Origen was looked at askance, principally because he still knew of the pre-existence of the soul. It was not only because—as I have already said—the “spirit” was done away with in the ninth century by the Church Council at Constantinople, by setting up the dogma that man does not consist of body, soul and spirit, but only of ‘body and soul,’ though it conceded that the soul has something of a spiritual nature in it. “It is forbidden to think,” said the Council, “that man consists of body, soul and spirit; he has a soul-like in the spirit-like soul, but he only consists of body and soul.” That is of course still the law of the church today. But something else is bound up with this, which is at the same time “unprejudiced science.” And this is the more interesting part. Among philosophers you find men everywhere divided into body and soul; a threefold division into body, soul and spirit is still very little supporter. Read the “celebrated Wundt” and you will see that it is “unprejudiced science” to divide man into body and soul. It is not unprejudiced science. It is the last remnant of the dogma of the eighth Ecumenical Council! Only the philosophers have forgotten that and look upon it as unprejudiced science. That is the one barrier: the doing away with the spirit. The other barrier which the church has erected is the suppression of the believe in pre-existence. I recall the celebrated philosophical theologian or theological philosopher—whichever you like to call him—Frohschammer in Munich. His books are on the Index. But that has not prevented him, however, from turning against the thought of a pre-existence of the soul, because, he says, that if really the soul did not exist beforehand, if it were not conceived at the same time as the body, then the parents would only produce a “little animal”which later receives the soul. That to him is an uncomfortable concept. (I have introduced this as a note in my ”Riddles of the Soul.”) But it is not so. When we know the fact that man is connected for more than thirty generations with the blood running through the generations, we cannot say that the parents only produce a little animal; for the whole process of the spirit which passes through more than thirty generations, belongs to it. Only one must become conscious of this.

Thus in the future men will not only turn their minds to the question of whether this life lasts after death; they will be able to say, if they study the physical earth-life correctly, that this physical earth-life is the continuation of a spiritual life! Close attention will be directed to this in the future. It will be recognized that the spiritual life continues into the mortal one, and the mortal into the immortal one; and when men recognize the mortal in the immortal, they will have therewith a sure foundation for the knowledge of the immortal. If they understand this earth-life properly, they will no longer try to explain it out of itself alone. Of course it would then be necessary to acquire other ideas such as I have just now set forth. It is indeed necessary to correct many an idea. One acquires with much difficulty ideas which count in life, and popular language is a great hindrance in this respect. We must indeed reckon with popular language first of all, because otherwise we should not be understood at all. But it is a great hindrance to think that we acquire a “likeness” direct from the parents. That is nonsense. I have said in the public lecture that our method of science is suffering very much because what is acknowledged in regard to the science of the inorganic is not also apply to the organic. No one will seek to refer the magnetic power in the magnet to the horseshoe-shaped piece of iron, but will explain the magnetism in the magnet or in the magnetic needle by what pertains to the Cosmos; but the origin of the egg in the hen or the embryo in man—these are not explained from the Cosmos! The Cosmos, however, works everywhere. And strange as it may appear, just as though a sense-impression a canal is poured into the eye in order to open the door for the Ego to come out, so does propagation rest on the fact that in reality room is made for it. What happened is that the organism of the mother is so prepared that room is created and what originates therein is derived from the Cosmos, from the whole Macrocosm. It is a complicated process; but in the being of the mother the room only is prepared; the organization of the mother is so far disturbed as to provide a cavity into which the macrocosm can enter. That is the essential point and even embryology will grasp this before long. They will understand that the most important part connected with embryo is where there is nothing, where the substance of the mother is pushed back because the macrocosm wishes to enter. But man is already united with and beholds the forces which work from the Cosmos through this macrocosmic element, which prepared itself ever since he was intuitively bound up with his ancestors—in the longest case from 32 to 35 generations ago. From the sphere of his stars, to which he is assigned, man beholds the ray fall upon the Earth, he beholds the place where he will be incarnated. Then he gradually approaches the Earth.

These are things which—as I think—can fill our minds with a significant impression. We cannot take up Spiritual Science as we might perhaps take up mathematics, but we shall accept it as something deeply connected with our higher feelings, which makes us in reality different beings, and which deeply enriches human life and lays the foundation of a real cosmic consciousness. This vivifying, in the best sense of the word “quickening” effect of spiritually-scientific knowledge is both essential and important. We certainly should not fail to recognize that at the present time we are to a certain extent in a state of transition with regard to the things here meant. Our age must take this on itself, as its Karma. Today people still say lightly: “Must I indeed except such complicated ideas in order to understand your teaching of the destiny of man? Other teaching makes it easier for people.” the point is that we are living in a time of transition and these ideas are still strange to people; but you will have to become accustomed to them. The time must come when these things will even be taught to children and thereby the discovery will be made that children will understand them surprisingly well. They will understand much better than others what comes from the pictures of Spiritual Science, for they bring much imaginative faculty with them out of the spiritual world, which we set to work to drive out of them, do not take into account and sometimes brutally ignore; otherwise we should admit that many a child says uncommonly clever things, much cleverer than grown-up people. Sometimes what a child says is much more interesting than what the professor says, because it is more connected with the real being of the world. These things should really be taken with a certain coloring, then it will no longer be difficult to introduce things in a suitable manner to the child-mind. The transition to this is naturally not easy and therefore people very willingly abandon the thought. But just from many questions of a child-mind we can recognize, if we pay attention to the direction and tone of the question, that reminiscences of a former life are present in the child.

We must take what is called Spiritual Science absolutely in earnest and must be of the opinion that it must find its way into the social life to which education and instruction also belong. In this respect much more might be done today than is usually considered possible. For what I recently remarked is absolutely true: when those who wish to become teachers or educators are examined today, attention is paid above all to what they have acquired in the way of knowledge—which really is quite unnecessary, for when they are preparing themselves, they can always read up in a suitable compendium what it is necessary for them to have for teaching purposes. What is learnt on examination is very soon forgotten again. We can see this best when we remember how our own school life was carried on. I once had to go through an examination. At the appointed time the professor was ill. I went to the assistant who said: “Yes, the Professor is ill, and his illness may last another week; I can sympathize with you; if you have to go about in this grand condition for a week, you will have forgotten everything, but there is no help for it.” It is therefore reckoned that what one has to give out in the examination will very soon be forgotten! It is simply a comedy! But what will have to be taken into account will be to consider what sort of man is being let loose on the young. The question is to study the human being in each one, not only what he has squeezed into the mechanism of his life of ideas. The question is whether the real man is in a position to establish that mysterious relationship to youth which is necessary. It will then not be at all so difficult really to bring to youth what Spiritual Science can evolve for it.

I want chiefly to draw your attention today to such facts of the human collective life as can make clear to your consciousness that we must not only preserve old ideas, but that man needs new ideas, that our legacy of ideas must be enriched by many things. You will see how it will be sought after when once such a thing as Spiritual Science is spread abroad. Mankind has been longing for it for a long time. Most people wish to spare themselves from taking in too many ideas; for that reason they go so willingly to lime-light lectures, or other illustrative lectures, where they can look on and need not take in many ideas. As a rule when something new is offered to people they ask: “Now what does he really want?”But what do these people themselves want when they ask: “What is he really after?” they would like the matter to be translated into what they already know! But in the domain of Spiritual Science there can be no question of that; there one must take up new ideas which do not already exist, which once in olden times were partly present in another form, but which are not yet here today. One must resolve to penetrate into new ideas. This is often very difficult, for if men would really take up new ideas they would not ask: “What is he really after?” but would accept it. In future a much more useful question will be: “What ought I really think?” and not “What does he really want?” Then we should see how that which is developed as “opinion,” also sets free life-forces within us, so that we come to the truth; we should see that although vision is certainly subtle, it is not at all so far away. First, however, prejudices will have to be overcome. There is, for example, a popular little book called “Introduction to Philosophy.” In it are ideas which I criticized both yesterday and today. But the compiler is especially remarkable when he speaks about “Supernaturalism.” He considers the supernatural, the super-sensible as particularly harmful, for the reason that he is of the opinion that “what is natural”is something which every man can judge and test for himself, but with the super-sensible, supernatural, the danger would be in the fact that everybody would not be able to judge for himself but would have to accept a thing on the authority of others. Of course this is related to the other statement, that the priesthood of all times had made use of this and that men have become spoiled by supernaturalism, because they thereby became dependent on the belief in authority. If however we observe the true circumstances, we can say that when the official philosophies of today come to speak of the super-sensible, they simply become childish. For it is a childish conception, and implies that the man had no idea of how universally prevalent the belief in authority is, just as in our present time, even though people wish to hold themselves free from it. How many people are there who know upon what the Copernican teaching is based? They learn it by someone illustrating it to them by placing some spirit or other on a chair as it were in the universe and showing from there how the Sun moves and how the planets revolve around it. All that is nonsense. If men were shown all that really can be disclosed to them, they would have a quite different concept and would see how uncertain all the hypotheses are. But just think what an enormous amount men believe in authority today! How happy they are today in another sphere (to remind you of a side-phenomena) when secret acts are discovered through a Bolshevik Government, upon which the fate of countless people depend! There is a proof of the matter as regards what is “natural,” everyone can prove it; but as regards the supernatural, it is believed that men would lose their independence! This is really turning things upside down. And one of the tasks of Spiritual Science will in many respects consistt in setting things on their feet again. That things should have been turned upside down is quite natural, for the Consciousness Soul had to be developed. Now however they must again be set on their feet, in a proper manner.

In the next lecture we will follow this up and we shall see that this picture of “setting things on their feet” is by no means untrue, but has indeed an even deeper significance.

In order to examine, from our point of view, the subject we are dealing with at present, we must never lose sight of the manner in which spiritual-scientific observation—with all its significance for mankind's development in the fifth post-Atlantean period and for the preparation of the sixth—makes its appearance. For without paying attention to how materialistic man today is negligent with regard to a spiritual-scientific observation of the world, we cannot proceed to the source of present-day events. As a starting point for further discussions I want to show you the manner in which, in some individuals, a kind of compulsion comes about to look up to those worlds with which our spiritual science is concerned. It is important to realize that this compulsive winning-over of these people to a certain view of the world is only sporadic so far. Yet, even so, there is much in it that is extremely characteristic.

A short time ago I mentioned to you that a certain Hermann Bahr had published a drama, The Voice, in which he attempts—though rather after the manner of the Catholics—to link the world that surrounds us and is accessible to our physical senses with spiritual events and processes. Not long before writing this drama, Hermann Bahr wrote a novel Ascension and this novel is really in some respects a historical document of today. I do not want to overstate its artistic and literary merit, but it is certainly a historical document of our time. As is the way with karma, it so happens that I have known Hermann Bahr, an Austrian, for a very long time, since he was a young student. This novel, Ascension, describes a romantic hero, as literary criticism would say. He is called Franz and he seems to me to be a kind of likeness—not a self-portrait, but a kind of likeness—of Hermann Bahr himself. A lot of interesting things take place in this novel, which was written during the war. It is obviously Hermann Bahr's way of taking issue with present-day events.

Imagine that the hero of this novel represents a kind of likeness of a person living today, now fifty-two or fifty-three years old. He has joined in all the events of his day, being involved very intensely from a young age in all sorts of contemporary streams. As a student he was sent down from two different universities because of his involvement in these various streams, and he was always intent on joining his soul forces to all sorts of spiritual and artistic streams. This is not a self-portrait; the novel contains no biographical details of Hermann Bahr's life. But Bahr has definitely coloured his hero, Franz. A person is described who endeavours to come to grips with every spiritual direction at present to be found in the external world, in order to learn about the meaning of the universe. Right at the beginning we are told about all the places Franz has frequented in order to gain insight into universal matters.

First he studies botany under Wiesner, a famous professor of botany at the University of Vienna. Then he takes up chemistry under Ostwald, who took over from Haeckel as president of the Monist Society. He studies in Schmoller's seminar, in Richet's clinic, and with Freud in Vienna. Obviously someone who wanted to experience present-day spiritual streams would have to meet psychoanalysis. He went to the theosophists in London and he met painters, engravers, tennis players and so on. He is certainly not one-sided, for he has been in Richet's laboratory as well as with the theosophists in London. Everywhere he tries to find his way about. His fate, his karma, continues to drive him hither and thither in the world, and we are told how here or there he notices that there is something in the background behind human evolution and discovers that he ought to pay attention to what goes on behind the scenes. I told you yesterday about one such background and I now want to show you how someone else was also won over to recognize such things. So I shall now read a passage from the book. Franz has made the acquaintance of a female person. She is particularly pious—Klara has her own kind of piety—but just now all I want to do is point out that this is of importance to Franz:

‘It was more important at the moment to decide whether he should reply to her and what he should say. Should he decline politely and then wait calmly till chance should bring her into his vicinity? Or should he follow her advice and turn to one of the pious men, and then take this as an occasion to write to her once more?’

The pious men in this connection are Catholic priests, and he does attempt to discover whether their opinions and knowledge can help him find his way in the affairs of the universe. The book continues:

‘But first and foremost he ought to make up his own mind as to what it was that he himself really wanted. Was he merely in love, and was therefore his inclination to turn pious nothing more than a hidden wish to please her? He had certainly not lied on purpose, but it could be that his feeling for her, which cast a brightness over everything, made all her attributes and ways desirable to him. Instinctively the lover longs to resemble his beloved, so that what she loves and values is lovable and valuable to him too. No, this did not apply in his case! Was he not on the way to believing before he ever met her? It was, indeed, unlikely that he would ever have made her acquaintance had that strange, to him inexplicable inner urge not drawn him gently into the church where he found her before the saint, herself almost a saint. Otherwise he would hardly have noticed her; did he perhaps not love her at all but merely the appearance through her of his own longings? So was what he now felt not love, not what love had meant to him hitherto, but the bliss of piety? But was he pious? He only knew that he wanted to be, but somehow still did not dare to, perhaps from fear of deceiving himself once again, since hitherto every desire had deceived him and, if he were to be disappointed yet again, there was no further wish he could aspire to! He longed to be pious, but whether he was capable of it was indeed questionable. Could he be as pious as those beggars in whom he so envied the staring bliss of their stolid worship? He doubted it. For that, he had tasted too much of the tree of knowledge. Could he be as pious as Klara? He was no longer in a state of spiritual innocence. But was there not perhaps a kind of second innocence—innocence regained? Was there not the piety of the one who knows his limitations, of the humble intellect, the faith of one who knows, the hope of desperation? Had there not lived, in every age, wise men, hidden, secluded from the world, associating with one another by secret signs, silently working wonders with their almost magical power, living in a higher region above nations, above creeds, above limitations, in the region of a purer humanity that was nearer to God? Were there not still in the world today, widespread yet hidden, knights of the Holy Grail? Were there not disciples of a white lodge, invisible perhaps, not to be entered, existing only in feelings, yet working everywhere, reigning over all, guiding destiny? Was there not ever on earth an anonymous company of saints, unknown to one another, not knowing of one another, and yet working on and with each other through the rays of their prayers? In his theosophical phase he had already been much exercised by such thoughts, but evidently he had met only false theosophists; maybe the true ones could not be known.’

He had met a canon who had shown himself to be a man with few prejudices in any direction.

‘Suddenly he wondered whether the canon might not perhaps be one of those true masters, one of those hidden spiritual rulers of the world, a secret guardian of the Grail? Only now did he realize that the canon had always attracted him, seeming to promise great revelations, as though he might be a repository of the words of life. The regard in which this priest was held; the timidity, the awe with which people spoke about him, the obedience shown even by those who disliked him, the deep solitude that surrounded him, the mysterious power he was reputed to have with which he could help his friends and damage his foes—though he smilingly denied that he deserved either the gratitude of his friends or the rancour of his enemies—all this went far beyond the importance, the power, the dignity of his office, of his external position. Some explained all this as stemming from “his good connections”, others by his rumoured descent from an exalted personage; and yet the magical power of his glance, his presence, indeed even his mere name, remained unexplained. There were dozens of canons in the city, but he was The Canon. If anyone spoke of the canon, he was meant. Someone asking for His Excellency was not immediately understood. They still could not accustom themselves to call him that. To them he remained the canon. In processions he paced modestly behind the cardinal, yet he it was who commanded all the attention. If he did not appear at a certain hour for his customary walk, the whole town whispered: The canon has gone away! And later when word went round: The canon is back; this seemed to be of the utmost importance for the whole of the city. Franz remembered a conversation years ago in Rome,’

forgive me for reading this, but Hermann Bahr wrote it

‘a conversation with an Englishman who, after travelling the whole world, had settled in the holy city because, he maintained, he had found nothing more mysterious than the monsignori. One who could understand them would possess the key to the destiny of mankind. He was an intelligent man of mature years, of good family, wealthy, independent, a bachelor and a proper English gentleman; sensible, pragmatic, unsentimental, totally unmusical, inartistic, a robust and jolly man of the flesh, angler, oarsman, sailor, given to hearty eating and drinking, a high liver whose enjoyment of life was disturbed by a single passion, a thirsty curiosity to see everything, to know everything, to have been all over the place. There was really no other reason for this than to have the satisfaction of saying, whatever town in question: Ah, yes! Cook's put me in that and that hotel and I saw such and such and met this or that person of high position or renown. To make his travels more comfortable and ensure an entree wherever he went, someone had recommended that he become a Freemason. He praised the usefulness of this association until he thought he had discovered that there must be a similar but better managed and more powerful organization. Then he was determined to become a member of that, just as he would have turned to a different, better Cook's if such a thing had existed. He could not be dissuaded from believing that the world was ruled by a tiny group of secret leaders. History was supposed to be made by these hidden men who were unknown, even to their closest servants, who in turn were unknown to theirs. Following the trail of this secret world government, this true Freemasonry, of which the other was no more than an exceedingly foolish copy possessing inadequate means, he claimed to have discovered its seat in Rome among those very monsignori, though of course most of these were unaware of their role as a crowd amongst whom the four or five true rulers of the world could conceal themselves. Franz still had to smile at the comical despair of his Englishman whose misfortune it was never to find those he sought; instead, ever and again coming up against none but supernumeraries. Yet he never allowed himself to be put off entirely. Indeed, his respect for such a well-guarded, impenetrable society only grew. He wagered that in the end he would be admitted to its ranks, even if he had to remain in Rome to the end of his days, become a monk or even have himself circumcised. For since he had everywhere sniffed out the invisible threads of a power which enmeshed the whole world, he was not disinclined to esteem the Jews to a considerable extent. Occasionally he seriously posed the supposition that in the last, inmost circle of this hidden world-wide web, rabbis and monsignori might be found joined in utmost concord. He would not have minded this in the least if only they would let him join in their magic workings.’

You see, he is searching! We are shown a person who is a seeker. And although this is not an autobiography you may be quite certain that Hermann Bahr met this Englishman! All this is told from life.

‘Even in those days Franz had asked himself from time to time whether there might not be a grain of truth in the Englishman's foolish idea. Life, both that of the individual and that of nations, appears at first glance and from close to, to be nothing but a confusion of coincidences; yet seen from a little distance, from a higher vantage point, it is ever well planned and firmly guided. If we do not want to assume that God Himself takes a direct hand in bending man's folly, the mad arbitrariness of his actions, to serve His purposes, then there is nothing for it but to imagine a kind of middle realm which mediates His will. Perhaps there is a circle of men who rule in seclusion, through whom God works upon the world; stages of divine power and wisdom, sending forth rays into the murky darkness of mankind, so that in the end all is once more purposefully ordered. These lenses of God's light, gathering the creative spirit and scattering it forth into the world, these secret organizers, these hidden kings, they it must be who transform all madness into sense, all passion into stillness, who render chance into necessity, give chaos form and bring light into darkness. Who in his life has not encountered people who seem indeed to possess a remarkable majesty and distance, who reputedly have the power to curse or bless with a glance, and who, however still they may seem, none the less appear to exercise their power far and wide? Often their lives are simple. They may be shepherds, country doctors, village parsons; often they are old women or precocious children who die young. There is something about them all that makes them uncanny to ordinary folk, something that gives them great power over man and beast, or indeed, it is always maintained, over all nature, over springs and minerals, weather, sunshine and rain, hail and drought. When our paths cross with theirs we sense with absolute certainty, at that very moment perhaps, or maybe years later, that the meeting has been decisive for our own life. They themselves, it seems, feel their power to be more of a burden, even a curse, but always a definite obligation. They live in obscurity and are glad to be left in peace. It is not hard to imagine them all linked together throughout the world, communicating by signs, or perhaps passing on the signs of even more mighty secret princes. Maybe they are quite unconscious of all this, or only partly conscious, fulfilling inner commands, obeying by instinct rather than acting from their own initiative; for they seem indeed to be not in control of their own power but rather overwhelmed by it. All these capacities appear when consciousness is dulled or even extinguished. In his youth, Franz had known people like this; they are not rare in the mountains. The Englishman's visionary fancies reminded him of them. Very much later it had occurred to him that perhaps even someone not born with these capacities might come into their possession; possibly by education and training they could be acquired. But he had soon been disappointed by the theosophical exercises. He had only been reminded of all this by the sight of the ecstatic worshippers in the dark church. Through practice these people had reached a stage in which sorrow, distress and envy were stilled; composed, comforted and strengthened they returned from prayer.’

As you see, Franz did not want to undertake these theosophical exercises; he did not want to find a transition to knowledge of the spiritual worlds by this means. But something about which we had to speak yesterday is beginning to dawn. People are being won over into recognizing the course of certain threads and they are beginning to notice that certain people make use of these threads. If only people like Hermann Bahr would approach this matter even more seriously than they do. Even the canon encountered by Franz did so more seriously. Franz was once invited to the home of this canon together with some rather unusual company which is described. We discover that the canon associates with all sorts, not only pious monks but also cynics and frivolous people of the world. He invites them all to his table. Franz noticed a number of things. The canon led him into his study while the others were conversing together. As we know, when dinner is over, something else always follows. So the canon led him into his study:

‘The niece had retired, but the guest of honour, Uncle Erhard and His Excellency, seated in comfortable chairs and devoutly given over to the process of digestion, had still not reached a conclusion. The tales waxed increasingly risqué, the mockery more audacious, the allusions more obvious; nothing was spared and it seemed as though the whole world consisted of nothing but anecdotes. Disgusted, Franz turned to the library. It was not large, but very select indeed. Only the bare essentials as far as theology was concerned:’

of course a canon needs theology least of all for himself

‘the Bollandists, many Franciscan writers, Meister Eckhart, the spiritual exercises, Catherine of Genoa, the mysticism of Görres, and Möhler's symbolism. Then philosophy; there was more of that: the whole of Kant including the papers of the Kant Society, Deussen's Upanishads and his history of philosophy, Vaihinger's Philosophy of the As If, and a great many works on the theory of knowledge. Then there were the Greek and Latin classics, Shakespeare, Calderon, Cervantes, Dante, Machiavelli and Balzac in the original; of German writers there were only Novalis and Goethe, the latter in various editions, that of his scientific writings in the Weimar edition. Franz took out a volume of these and found in it many annotations in the canon's hand. The latter at that moment left the young monk and the Jesuit to join Franz. He said, “Nobody knows Goethe's scientific writings. Alas! The old heathen he is supposed to have been appears in quite a new light in them, and they help you to understand the ending of Faust as well. I could never bring myself to believe that he was suddenly just pretending to go all Catholic” ’

We can forgive the canon, can we not, for wanting everything to be ‘Catholic’; what is important for us is that he has turned to the natural scientific writings of Goethe.

‘ “merely for the sake of the pictorial effect. My respect for this great writer is too great, indeed so is my respect for any writer, to believe that any one of them would dress up in a costume just when he is about to pronounce his last words. But in the scientific writings every page shows how Catholic Goethe was,” ’

Let us forgive the canon.

‘ “without knowing it perhaps, and certainly without the courage of his convictions. When you read them you seem to be listening to someone unfamiliar with Catholic truths who has discovered them all on his own. Of course he does violence to some of them and there are some wonderful eccentricities, but by and large nothing crucial, necessary or essential is missing, even that hint of superstition, magic, or whatever you might like to call it, that a born Protestant finds so suspicious about our holy doctrine! Often I could hardly believe my own eyes! But once you are on the track of Goethe, the unavowed Catholic, you soon find him everywhere. Observe his trust in the Holy Spirit, though he prefers to call Him Genius,” ’

Goethe has good reason for this, of course!

‘ “observe his profound feeling for the sacraments, of which he considers there are too few, observe his feeling for the mysterious, observe his gift for reverence. Note especially how he is quite unprotestant in the way he is never satisfied with faith alone; everywhere he urges that God should be recognized through the living deed, through pious works. And see his rare, most lofty and most difficult understanding, that man cannot be taken up by God if he does not first call God into himself; his grasp of this terrible human freedom of choice, the freedom to accept or reject the proffered grace, the freedom which makes of this grace a reward for the one who decides to accept it. Despite the exaggerations and distortions, all this is so utterly Catholic that, as you see, I have in many places been able to write the passages from the tridentine mass in the margins next to what Goethe says in almost the very same words. When Zacharias tells Werner that one sentence in Elective Affinities made him into a Catholic, I most certainly believe him. Of course I would not deny that there is also a heathen, a Protestant, and even almost a Jewish Goethe. And I certainly would not claim him as an exemplary Catholic, though he was more that than the insipidly jolly, common or garden monist that the north-German school teachers present to their pupils under his name.” ’

You notice, even in these circles a different Goethe is sought, one who can follow the path into the spiritual world, a different Goethe for sure than that ‘insipidly jolly, common or garden monist’ described and presented to the world today by the Goethe biographers. As you see, the path trodden by Franz is not so very different from those you find interwoven in what we call our spiritual science and, as you also see, a certain modicum of necessity can be present.

May I remind you—I have often mentioned it—that the death of the Archduke Franz Ferdinand of Austria is one of those concealed events of the present day, despite all that occurred on the external physical plane. I have stressed especially that if the physical and spiritual worlds are taken together, then for them as a totality there was something present before the assassination of Franz Ferdinand that became different after that event. It does not matter in such cases what things look like in external maya! What occurs inwardly is the important thing. As I told you: What rose up as the soul of Franz Ferdinand into the spiritual worlds became a focal point for very strong, powerful forces, and much of what is now happening is connected with the very fact that a unique transition took place between life and so-called death, so that this soul became something quite different from what other souls become.

I said that someone who has lived through recent decades in a state of spiritual consciousness must know that one of the main causes of today's painful events is the fear in which the whole world was drenched, the fear that individuals had of each other, even though they did not know it, and above all the fear that the different nations had of one another. If people had seeing eyes with which to track down the cause of this fear, they would not talk as much nonsense as they do about the causes of the war. It was possible for this fear to be so significant because it is woven as a state of feeling into what I described to you yesterday by means of examples. Please regard this as a kind of sketch. But, drenching everything is this aura of fear. That soul was connected in a certain particular way with this aura of fear. Therefore that violent death was in no way merely an external affair. I told you this because I was able to observe it, because for me it was a particularly significant event that is connected with many aspects of what is going on at present.

I do not suppose that such things, which obviously ought to be kept within our circle, have been talked about all over the place outside our circle. The fact is, however, that I have been speaking about these things in various branches since the beginning of the war. There are witnesses who could verify this.

Hermann Bahr's book appeared much later, only quite recently. Yet in it there appears a passage that I shall quote in a moment, and I would ask you to pay attention to the following fact: Within the circle of our anthroposophical spiritual science, indications are given about an event that is spiritually very important; then a novel written at a later date is published, in which is found a character who always appears to be rather foolish. He is actually a prince in disguise, but he appears as a foolish person who performs lowly tasks. From a poster—he is living in a rural area—he learns of the assassination of Archduke Franz Ferdinand, whereupon he makes a remark which almost causes him to be lynched and leads to his being locked up; for any police force would naturally be convinced that somebody making such a remark immediately after an assassination must be a party to the plot. Though there are many miles in between, the one event having happened in Sarajevo and the other taking place in Salzburg, nevertheless to the police, in its wisdom, that man must be a party to the plot.

It now emerges that this person is a prince in disguise and that he owns a deeply significant mystical diary. The reason for the remark he made also emerges. He was actually a prince, but had found the whole business of being a prince irksome and so had disguised himself as old Blasl who performed lowly tasks, behaved stupidly, even let himself be beaten by his master, and hardly ever spoke a word; he became talkative on certain occasions but usually he said nothing. Then when he was being investigated he was found to possess a mystical manuscript which he had written himself. The book continues:

‘The enchanted, now disenchanted prince, still in his old clothes, and still the same old fellow, too, though somehow different now that Franz knew they had been a disguise, said smiling, “Forgive me the deception which for me was none. I ceased to be the Infante Don Tadeo long ago. If circumstances now compel me to represent him again for a while, it will be a far more difficult role for me to play. For me, I really was old Blasl and, if I lied, it was myself I lied to, not you. That I should cause you inconvenience I could not have known. I am sorry indeed for that. Of course it was the most stupid misunderstanding. Though I had never met him, I knew the heir to the throne very well; he meant a great deal to me and we were in communication with one another, though not in the manner usual here.” ’

‘The manner usual here’ denotes the manner usual on the physical plane: We were in communication with one another, though not after the manner of the physical plane.

‘ “He had long gone beyond the boundaries of earthly work and stood with one foot in that other realm of purely spiritual activity. Now it was time for him to step over finally. I knew that in order to fulfil himself he could no longer stay. His deed will be done from there. I was only surprised that destiny had hesitated so long with him. On that Sunday when I stepped out of church, where my prayers had once again been rewarded with reassurance, and saw the uneasy crowd, I knew immediately that his liberation had come. What has to happen through him he can only bring about from the other side. Here he could only promise; his life was only a prediction. Only now can it really happen. I have never been able to imagine him as a constitutional monarch with parliamentarianism and all that humbug. He was too great for that. By this he has seized the initiative for himself. This dead man will now truly start to live. This is what I felt when I heard the news. That is what I meant to say. You will understand that there was little chance of making myself understood to those peasants. I preferred to give myself up in silence and am only surprised that they did not do for me. I was prepared for that—then by now it would all be over. There must still be something for me to do. So be it!” He had said all this in the same tone of voice, as it were without punctuation, only staring at Franz from time to time with numb eyes. Then he requested him not to mention his notebooks and to forget them himself.

“The truth is written in them, but only for myself; to understand them you would have to understand my sign language. What is written in them is right; only the words are invalid.” Franz could not help describing to him the impression the notebooks had made on him.’

For Franz was the only person in that town who could understand Spanish, and since the notebooks were written in Spanish he was asked to help out. There is a little gentle irony here too, since in Austria anything not immediately understandable is said to be ‘Spanish’. Since Blasl, or rather the Infante, was suspected of being a party to the plot, it was necessary to read the notebooks, and since Franz had once been in Spain, it was he who had to read them. For Hermann Bahr had also once been in Spain.

So you see, since we must assume that Hermann Bahr had not been tipped off about this, that we have here an example of a remarkable winning-over of an invidual to a recognition of these things, of an inner need growing in him today to occupy himself with these things. I think it is justifiable to be somewhat astonished that such things appear in novels these days; it is something to do with the undercurrent of our time. Admittedly, to begin with, only people like Hermann Bahr are affected, people whose lives have been similar to that of Hermann Bahr, who went through all kinds of experiences during the course of time. Now that he is older, having for a long time been a supporter of impressionism, he is endeavouring to comprehend expressionism and other similar things. He is a person who has truly been capable in his soul of uniting himself outwardly and inwardly with the most varied streams. He really immersed himself in Ostwald's thoughts, in those of Richet, in those of the theosophists in London, struggling to enter fully into them. Only finally, when his perseverance failed him, did he happen upon Canon Zingerl, whom he now considers to be a Master. He did indeed immerse himself to the full in internal and external streams.

When I first knew him he had just written his play Die neuen Menschen, of which he is now very ashamed; its mood was strictly social-democratic, and there was at that time no more glowing social-democrat than Hermann Bahr. Then he wrote a short one-act play which is rather insignificant. He then converted to the German nationalist movement and wrote Die grosse Sünde from their point of view. Again, there existed no more radical German nationalist than Hermann Bahr. Meanwhile, he had reached his nineteenth year and was called up to serve in the army; now he was filled to the brim with militaristic views and soldierly pride.

He understood, you see, how to unite his soul with external streams, yet he never shirked coming to grips entirely seriously with those that are more inward as well. After his period as a soldier he went to Berlin for a short while and there edited a modern weekly journal, Die freie Bühne. Chameleon-like, he could turn himself into anything—except a Berliner! Then he went to Paris. He had hardly arrived, could not even conjugate a reflexive verb with être but used avoir with everything, when he started to write enthusiastic letters about the sunlike being Boulanger who would surely show Europe what true, genuine culture is. Then he went to Spain, where he became a burning opponent of the Sultan of Morocco against whom he wrote articles in Spanish. Finally he returned, not exactly a copy of Daudet but looking very like him.

He told us about all this in the famous Griensteidl Café which has offered hospitality to all sorts of famous people since 1848 when Lenau, Anastasius Grün and others went in and out there. Even the waiters in this cafe were famous; everybody knew Franz, and later Heinrich, of Griensteidl's! Now it has been demolished, but because Hermann Bahr talked so much there about the way in which his soul had entered into the spirit of France and about that sunlike being Boulanger, someone else had grown rebellious, and when Griensteidl's was pulled down Karl Kraus wrote a pamphlet Literature Demolished. I still remember vividly how Hermann Bahr told us about the grand impressions he had gained and how he, the lad from Linz, had been the proud owner of the handsomest artist's face in the whole of Paris. He spoke enthusiastically about Maurice Barrès and stood up in the most intense way for the French youth movement; through the outpouring of a single heart filled with ardour we gained an experience of the total will-force of a whole literary movement. Then, in Vienna together with others, he founded a weekly journal himself, to which he contributed some really important articles. He became increasingly profound yet, with him, superficiality always seemed to go hand in hand with profundity. Thus he never stopped changing: from social democrat to German nationalist, from a militaristic disposition to a glowing admiration for Boulanger, then discipleship of Maurice Barrès and others; and after a later transformation he began to appreciate impressionist art. From time to time he returned to Berlin, but always departed again as quickly as possible; it was the one place he could not tolerate. Vienna, on the other hand, he loved dreadfully, and he expressed this love in many ways.

In more recent years his beloved friends in Danzig have invited him a number of times to lecture on expressionism, something they are said to have understood exceedingly well; and the lectures are included in his book on expressionism. He also enthuses about Goethe's scientific writings and shows that he has drawn a little nearer to what we are coming to know as Anthroposophy; but in his case it is only a beginning. I might add, by the way, that his recent book about expressionism is full of praise for his Danzig friends—of course, so that they should stand out favourably in comparison with the Berliners.

Lately it has been said that Hermann Bahr has converted to Catholicism. I don't suppose he will be all that Catholic though—perhaps about as much as he was boulangistic in days gone by. But he is a human being! You have now seen in his most recent novel that through his very worldliness, through his longing to learn about everything in his own way, he has now been touched by the necessity to discover something about man's ascent into the spiritual world and about the links between human beings that are different from those ordinary physical links; in other words, links of the kind we described yesterday.

You can understand why I find it to some extent significant that such a novel should contain not only general echoes but should lead to a point as concrete as the death of Archduke Franz Ferdinand. This shows that these things are far more real than is generally supposed. Just such things as this must show us that what takes place on the physical plane is often no more than a symbol of what is really happening ‘behind the scenes of earthly life’. For if you read about what has occurred in connection with these events, in connection with this assassination, without appealing to the spiritual aspect, it will be impossible for you to understand that someone can be led to place such significance on the matter. But it is not yet possible today to speak about these things without some reservation; as yet, not everything connected with these things can be expressed. Attention may be drawn to some aspects only; to begin with, perhaps, the more external ones.

Let us recall what was said yesterday about the world of the Slavs, about the soul of the Slavs. The testament of Peter the Great appeared on the scene in 1813, or perhaps a little earlier, and was disseminated for good reason as though it stemmed from Peter the Great himself. This document is used to seize hold of a natural stream, such as the stream of the Slav soul, in order to guide and lead it by means of suggestion. Whither is it to be led? It is to be led into the orbit of Russianism in such a way that the ancient Slav stream should become, in a way, the bearer of the idea of a Russian state! Because this is so, a clear distinction must be made between the spiritual Slav stream, the stream that exists as the bearer of the ancient Slav tradition, and that which strives to become an external vessel to encompass the whole of this Slav stream: Russianism.

We must not forget that a large number of Slav peoples, or sections of these peoples, live within the boundaries of the monarchy of Austria-Hungary. The Austro-Hungarian monarchy encompasses—let me use my fingers to help me count—Germans, Czechs, Slavonians, Slovacs, Serbo-Croats, Croats, Poles, Romanians, Ruthenians, Magyars, Italians and Serbs; as you see, many more than Switzerland has. What really lives there can only be recognized by someone who has lived for quite a long time among these peoples and has come to understand the various streams that were at work within what is known as Austria-Hungary. As far as the Slav peoples are concerned there was, during the last decades of the nineteenth century, a paramount endeavour to find a way in which the various Slav peoples could live together in peace and freedom. The whole history of Austria-Hungary in recent decades, with all those bitter battles, can only be understood if it is seen as an attempt to realize the principle of the individualization of the separate peoples. This is of course exceedingly difficult, since peoples do not live comfortably side by side but are often enmeshed in complicated ways. Among the Germans in Austria there are very many who consider that their own well-being would be served by the individualizing of the various Slav peoples in Austria, that is, by finding a form in which they could develop independently and freely. Obviously such things need time to come about; but such a movement certainly does exist.

Then, apart from the Slavs in Austria-Hungary, there are the Balkan Slavs who lived for a long time under Turkish dominion, which they have thrown off in recent decades in order to found individual states: Bulgaria, Serbia, Montenegro and so on. Yesterday I mentioned the Polish Slavs as those who have developed furthest in their spiritual life. I am mentioning only the more important sub-divisions, for I too can only work these things out gradually. In all these Slav peoples and tribes there lives what I called yesterday a consistent, primal folk element, which is something that is preparing for the future.

Seen quite externally, why was Franz Ferdinand rather important? He was important because in his being, in all his inclinations—you must take the external manifestation as a symbol of what lived within—he was the external expression of certain streams. In him there lived something which, if only it had been able to free itself, bore the deepest understanding for the individual development of the Slav peoples. You might indeed call him an intense friend of all that belongs to the Slavs. He understood—or perhaps I should say: something living in him of which he was not fully aware understood—what forms would be necessary for the social life of the Slavs if they were to develop as individual peoples.

We have to realize that karma had decreed that this karmic path should be extremely unusual. Let us not forget that there was once an heir to the throne, Archduke Rudolf, on whom great hopes were pinned, especially as regards the direction in which many liberal and free-thinking people of the day were tending. Those who knew the circumstances and the person, understood that something was working through his soul which would have brought about the application to the Austrian situation of what I yesterday called English political thinking, English ideas concerning the way in which states should be administered. This is what was expected of him and it was also what he himself was inclined to do. But you know how karma worked and how what should have happened was made impossible. So then something else became possible instead. Now a man tending in quite another direction grew in importance. It is indeed not without significance if our attention is drawn to this: ‘Here he could only promise; his life was only a prediction. Only now can it really happen. I have never been able to imagine him as a constitutional monarch, with parliamentarianism and all that humbug.’

Yet this is just how we should have imagined the other one to be! You see that karma is at work and we must see how this karma works in order to achieve further heights of understanding. The circumstances which could and should have been brought about—not because of the wishes of some person or other but because of the purpose of world evolution—by this soul who looked upon the Slav folk element with understanding (for the moment I am giving a purely abstract description), would truly have had a liberating effect on the Slav folk element. But it would, at the same time, have destroyed what Russianism wants to do with the Slav element. For Russianism wants to confine the Slav element within its own framework and use it as its tool. It wants to contain it within the confines of the testament of Peter the Great. The speed with which such things come to realization depends, of course, on all kinds of side-currents and peripheral circumstances. But it is important to have an eye for what is gathering momentum in any particular direction. Obviously, therefore, only those who understood the Slav element more deeply could understand what web was really being woven, and also that those who wanted to destroy the Slav element through Russianism had to work against more healthy endeavours.

Matters become particularly delicate and tricky if they start interfering with streams and counting on methods that are connected in some way with the occult streams using the secret brotherhoods which exist all over the world. Some are more profound, as are those about which I shall speak tomorrow. Others only touch on these things but, even then, as they do touch on them, they must be seen as vessels through which occult streams flow. The society whose dissolution was demanded after the death of Archduke Franz Ferdinand, the Serbian society ‘Narodna Odbrana’, was the actual successor of an earlier secret brotherhood, having changed its methods only slightly. I am stating no more than facts.

Here, then, is a contact between political strivings and a secret society which, though centred in Serbia, had threads leading in every direction to wherever Slavs were to be found, and also links with all kinds of other societies, but in particular an inner connection with western societies. In such a society things can be taught which are connected with occult workings throughout the world.

Why do we have to make so many detours in order to reach even a partial understanding of what we actually have to understand? Do not be surprised that so many detours are necessary, for a superficial judgement is all too easily reached if insight is directed to immediate events in which we are involved with sympathy or antipathy; all too easily misunderstandings and false ideas come about. What often happens to all of us? We are perfectly entitled to have sympathies and antipathies in our soul; but often there are reasons why we do not admit this to ourselves. Perhaps we do not actually convince ourselves on purpose, but autosuggestion often gives us good reason to believe that our judgements are objective. If only we would calmly admit to sympathies or antipathies, we would also accept the truth. But because we want to judge ‘objectively’ we do not admit the truth but, instead, delude ourselves in regard to the truth.

Why do people have this tendency? It is simply because, when they endeavour to understand reality, they easily meet with extraordinary contradictions. And when they meet these contradictions they attempt to come to terms with them by accepting one half of what is contradictory and rejecting the other half. Often this means a total lack of any desire to understand the truth.

I will give you an example of how we can become entangled in a serious contradiction if we fail to understand the living connection between the contradiction and the full truth of the reality. In our anthroposophical spiritual science we understand Christianity to be something that is filled with the meaning of the Mystery of Golgotha, with the fact that Christ was condemned, died, was buried, but then also rose again in the true sense and lives on as the Risen One. This is what we call the Mystery of Golgotha and we cannot concede the right to anyone to call himself a Christian unless he recognizes this too. What, though, had to happen so that Christ was able to undergo, for human evolution, what I have just described? Judas had to betray Him and He had to be nailed to the cross. If those who nailed Him to the cross had not done so, then the Mystery of Golgotha would not have taken place for the salvation of mankind.

Here you have a terrible, actual contradiction, a contradiction of gigantic proportions! Can you imagine someone who might say: You Christians owe it to Judas that your Mystery of Golgotha took place at all. You owe it to the executioner's men, who nailed Christ to the cross, that your Mystery of Golgotha ran its course! Is anyone justified in defending Judas and the executioner's men, even though it is true that the meaning of earthly history is owed to them? Is it easy to answer a question like this? Is one not immediately faced with contradictions which simply stand there and which represent a terrible destiny?

Think about what I have placed before you! Tomorrow we shall continue. What I have just said is spoken only so that you can think about the fact that it is not so easy to say: When two things contradict one another I shall accept the one and reject the other. Reality is more profound than whatever human beings may often be willing to encompass with their thinking. It is not without reason that Nietzsche, crazed almost out of his mind, formulated the words: ‘The world is deep, deeper than day can comprehend.’

Now that I have endeavoured to indicate the nature of a real contradiction, we shall tomorrow attempt to penetrate more deeply into the subject matter we have so far touched on in preparation.

It would not be fitting to speak of Pentecost in our fateful time in the same way as in earlier days. We are living in a time of severe ordeals, and we cannot look only for the lofty feelings that warm our souls. If we have any right and true feeling at all, we cannot possibly, even for a moment, forget the terrible pain and suffering in our time. It would even be selfish for us to want to forget this pain and suffering and to give ourselves up to contemplations that warm our souls. Therefore it will be more appropriate today to speak of what may be useful in these times—useful insofar as we have to look for the reasons of the great sufferings of our time in our prevailing spiritual condition. As we have found in many of our previous talks here, we have to realize that we must work on the development of our souls particularly in these difficult times so that humanity as a whole can meet better days in the future.

Nevertheless, I would like to begin with some thoughts that can lead us to an understanding of the meaning of Pentecost. In the course of the year there are three important festivals, Christmas, Easter, and Pentecost. Everyone will feel the great difference between them—everyone, that is, whose feelings have not become dulled, as in the case of most of our contemporaries, to the meaning of these festivals in the evolution of humanity and the universe. The difference in our feelings for these festivals is expressed in the external symbolism of the festivities connected with them.

Christmas is pre-eminently celebrated as a festival for the joy of children, a festival that in our times—though not always—includes a Christmas tree, brought into our houses from snow- and ice-clad nature. And we remember the Christmas plays we have performed here on several occasions, plays that have for centuries uplifted even the simplest human hearts, guiding them to the mighty event that came to pass once in the evolution of the earth—the birth of Jesus of Nazareth in Bethlehem. The birth of Jesus of Nazareth is a festival connected almost by nature to a world of feelings that was born out of the Gospel of St. Luke, particularly out of its most popular parts that are easiest to understand. Thus, Christmas is a festival of what is universally human. It is understood, at least to a certain extent, by children and by people who have remained childlike in their hearts, and it brings into these hearts something great and tremendous that is then taken up into consciousness.

Easter, however, although celebrated at the time of nature's awakening, leads us to the gates of death. We can characterize the difference between the two festivals by saying that while there is much that is lovely and speaks to all human hearts in Christmas, there is something infinitely sublime in Easter. To celebrate Easter rightly, our souls must be imbued with something of tremendous sublimity. We are led to the great and sublime idea that the divine being descended to earth, incarnated in a human body, and passed through death. The enigma of death and of the preservation of the eternal life of the soul in death—Easter brings all this before our souls.

We can have deep feelings for these festivals only when we remember what we know through spiritual science. Christmas and the ideas it evokes are closely connected with all the festivals ever celebrated to commemorate the birth of a Savior. Christmas is connected with the Mithras festival, which celebrates the birth of Mithras in a cave. Thus, Christmas is a festival closely linked with nature, as symbolized by the Christmas tree. Even the birth it celebrates is a part of nature. At the same time, because Christmas celebrates the birth of Jesus of Nazareth, which has great significance particularly for us in spiritual science, it includes much that is spiritual. As we have often said, the spirit of the earth awakens in winter and is most active when nature appears to be asleep and frozen. Christmas leads us into elemental nature; the lighting of the Christmas candles should be our symbol of the awakening of the spirit in the darkness of winter, the awakening of the spirit in nature. And if we want to understand the relationship between Christmas and human beings, we have to think of what connects us to nature even when we are spiritually separated from it, as in sleep when our astral body and our I ascend as spirit into the spiritual world. The etheric body, though also spirit, remains bound to the outer, physical body. Elemental nature, which comes to life deep inside the earth when it is shrouded in wintry ice, is present in us primarily in the etheric body.

It is not just a mere analogy, but a profound truth that Christmas also commemorates our etheric, elemental nature, our etheric body, which connects us with what is elemental in nature.

If you consider everything that has been said over many years about the gradual paralyzing and diminishing of humanity's forces, you will be struck by the close relationship between all the forces living in our astral body and the events bringing us this diminishing and death. We have to develop our astral body during life and take in what is spiritual by means of it, and therefore we take into ourselves the seeds of death. It is quite wrong to believe that death is connected with life only outwardly and superficially; there is a most intimate connection between death and life, as I have often pointed out. Our life is the way it is only because we are able to die as we do, and this in turn is connected with the evolution of our astral body.

Again, it is not just an analogy to say that Easter is a symbol of everything related to our astral nature, to that part of our nature through which we leave our physical body when we sleep and enter the spiritual world—the world from which the divine spiritual Being descended who experienced death in the person of Jesus of Nazareth. If I were speaking in a time when the sense for the spiritual was more alive than it is in ours, then what I have just said would quite likely be taken more as reality. However, nowadays it is taken as merely symbolic. People would then realize that the celebration of Christmas and Easter is also intended to remind us of our connection with elemental nature and with the nature that brings spiritual and physical death. In other words, the festivals are tokens reminding us that we bear a spiritual element in our astral and etheric bodies. But in our age these things have been forgotten. They will come to the fore again when people decide to work at understanding such spiritual things.

In addition to the etheric and astral bodies, we bear another spiritual element in us—the I. We know how complex this I is and that it continues from incarnation to incarnation. Its inner forces build the garment, so to speak, that we put on with each new incarnation. We rise from the dead in the I to prepare for a new incarnation. It is the I that makes each of us a unique individual. We can say our etheric body represents in a sense everything birth-like, everything connected with the elemental forces of nature. Our astral body symbolizes what brings death and is connected with the higher spiritual world. And the I represents our continual resurrection in the spirit, our renewed life in the spiritual world, which is neither nature nor the world of the stars but permeates everything.

Just as we can associate Christmas with the etheric body and Easter with the astral body, so Pentecost can be connected with the I. Pentecost represents the immortality of our I; it is a sign of the immortal world of the I, reminding us that we participate not only in the life of nature in general and pass through repeated deaths, but that we are immortal, unique beings who continually rise again from the dead. And how beautifully this is expressed in the elaboration of Christmas, Easter, and Pentecost! Just think, Christmas as we celebrate it is directly connected with earthly events; it follows immediately upon the winter solstice, that is, at the time when the earth is shrouded in deepest darkness.

In a way, our celebration of Christmas follows the laws of the earth: when the nights are longest and the days shortest, when the earth is frozen, we withdraw into ourselves and seek the spiritual insofar as it lives in the earth. Thus Christmas is a festival bound to the spirit of the earth. It reminds us continually that as human beings we belong to the earth, that the spirit had to descend from the heights of the world and take on earthly form to become one of us children of the earth.

On the other hand, Easter is linked to the relationship between sun and moon and is always celebrated on the first Sunday after the first full moon in spring, that is, the first full moon after the twenty-first day of March. We fix the date of Easter according to the relative position of sun and moon. You see how wonderfully Christmas is connected with the earth and Easter with the cosmos. Christmas reminds us of what is most holy in the earth, and Easter of what is holiest in the heavens.

Our Christian festival of Pentecost is related in a beautiful way to what is above the stars: the universal spiritual fire of the cosmos, individualized and descending in fiery tongues upon the Apostles. This fire is neither of the heavens nor of the earth, neither cosmic nor merely terrestrial, but permeates everything, yet it is individualized and reaches every human being. Pentecost is connected with the whole world! As Christmas belongs to the earth and Easter to the starry heavens, so Pentecost is directly connected to every human being when he or she receives the spark of spiritual life from all the worlds. What all humanity received in the descent of the divine human being to earth is given to each individual in the fiery tongues of Pentecost. The fiery tongues represent what is in us, in the universe, and in the stars. Thus, especially for those who seek the spirit, Pentecost has a special, profound meaning, summoning us again and again to seek anew for the spirit.

I think in our age we have to take these festive thoughts a step further and consider them more deeply than we would at other times. For how we will extricate ourselves from the sorrowful and disheartening events of our times will largely depend on how deeply we can grasp such thoughts. Our souls will have to work their way out of these events. In certain circles people are already beginning to feel that. And I would add that particularly people who are close to spiritual science should increasingly feel this necessity of our times to renew our spiritual life and to rise above materialism. We will overcome materialism only if we have the good will to kindle the flames of the spiritual world within ourselves and to truly celebrate Pentecost inwardly, to take it with inner seriousness.

In our recent talks here we have spoken about how difficult it is for people to find what is right in this area of the renewal of spirituality under the conditions of the present age. We see nowadays a development of forces we cannot admire enough; yet we lack adequate feelings to respond to them. When feelings become as necessary for the spiritual, people will realize that it is important to celebrate and not neglect the inner Pentecost in our soul. Some people—of course, not you, my dear friends, who have after all participated in such studies for several years—might well think our recent talks here smack of hypochondria and carping.¹ I think the very opposite is true, for it seems to me absolutely necessary to point out the things we talked about because people should know where to intervene spiritually in the course of human evolution. In fact, here and there other people also realize what is essential for our times.

The grandson of Schiller, Alexander von Gleichen-Russwurm, has written a nice little book called Cultural Superstition.² As I read it, I was reminded of many things I said to you here. For instance, I told you that spiritual science should not remain merely a lifeless theory. Instead, it must flow into our souls so that our thinking becomes really enlivened, truly judicious, and flexible, for only then can it get to the heart of the tasks of our age. In this connection, let me read you a few sentences from this booklet Cultural Superstition by Alexander von Gleichen-Russwurm.

If all of us bear part of the guilt for this terrible tragedy, it is because throughout all of Europe, in spite of culture, schools, and other educational facilities, we have gradually forfeited our independent thinking.

O, freedom of thought, in vain have the greatest poets called for you in the name of humanity. You languished, faded—you sank down as if dead! Unfree, we parroted others, our power of thinking chained, lamed, and weary.

We had time, desire, and ambition for everything except actual thinking. Even here, in the erstwhile nation of poets and philosophers, thought has become an illustrious stranger, a rare, disquieting guest. Reading and writing are no longer of any help to us; indeed, they can only be harmful if we do not know how to think.

Recently everything has been conducive to wean us of thinking altogether—everything, even our education, our art, recreation, work, social life, travel, and domestic life.

But genuine culture should teach us above all to think, for feelings and instincts alone will never suffice to make possible a peaceful coexistence of people and nations. For this, a sound, carefully trained, political mind is necessary.

And von Gleichen-Russwurm, this grandson of Schiller, traces the fact that we have forgotten how to think far back in history:

Since the Vienna Congress of 1815, all nations have made a certain effort to get along and settle down on this planet. Innumerable treaties, attempts of every kind, bear witness to this. People believed that by struggling for a constitution and suffrage they would gain real participation in government and be able to determine their own fate.

Then von Gleichen-Russwurm says we cannot do without thinking. He shows this by painting a strange picture of our present time, which we must always think about and cannot forget even for a moment.

Indeed, we have not made such wonderful progress when everything that formerly would have been spun into the yarns of the most harebrained poets has become reality. We are in such an immense and frantic jumble, more fantastic than anything that happened during the migration of peoples. Senegalese kill our poets, artists groom horses, professors tend sheep. Theater managers give orders of execution over the telephone, pious Indians seek death on our battlefields in accordance with their ancient rites. Beautiful buildings fall into ruins and shelters fit for cave-dwellers are built. Millionaires starve and struggle with vermin, while beggars sit at abandoned sumptuous tables in old castles. Suspicious characters are rehabilitated and the most harmless people languish and die in prisons.

This state of things compels Schiller's grandson to consider the necessity of enlivening thinking. However, I have not been able to find, either in this pamphlet or in his other writings, that he is looking in the right direction for the true sources of enlivened thinking.

It is indeed not easy to celebrate Pentecost in our soul nowadays, not at all easy. Now I have here the book of a man who has taken great pains in the last few years to understand Goethe—as far as he found it possible—and who has gone to great lengths to understand our spiritual science.³ This very man, who has really tried to understand Goethe and is delighted that he is now beginning to do so, had earlier written nine novels, fourteen plays, and nine volumes of essays. His case is very characteristic of the difficulties people have nowadays in finding their way to spiritual life. In his latest book, the tenth volume of his essays, he says how glad he is to have found Goethe at last and to have the opportunity to try to understand him. One can see from this tenth volume of essays that the author is really trying very hard to comprehend Goethe. But think what it means that a man who has written so many novels, so many plays, and who is quite well-known, admits now when he is perhaps fifty or fifty-one that he is just beginning to understand Goethe.

Now his latest book is called Expressionism. The writer is Hermann Bahr.⁴ Hermann Bahr is the man I just described. I haven't counted all his plays; he wrote still more, but he disavows the earlier ones. It is not difficult for me to speak about Bahr because I have known him since his student days; indeed I knew him quite well. You see, he wrote on every kind of subject, and much of his writing is very good. He says of himself that he has been an impressionist all his life, because he was born in the age of impressionism.

Now let us define in a few words what impressionism really is. We will not argue about matters of art, but let us try to understand what people like Hermann Bahr mean by impressionism. Consider the work of artists such as Goethe, Schiller, Shakespeare, Corneille, Racine, Dante—or take whomever you want. You will find that what they considered great about their art was that they had perceived the external world and then worked with it spiritually. In art the perception of the outer world unites with what lives in the spirit. Goethe would have denied the status of “art” to all works that do not strive for such a union of nature and spirit.

But in modern times what is called impressionism has emerged. Hermann Bahr grew up with it and is now aware that he has been an impressionist in all he did. When he discussed paintings—and many of his essays are about painting—he did so from the standpoint of impressionism. When he wrote about painting, he wanted to be an impressionist himself, and that is what he was, and still is in his own way. Now what does such a man mean by impressionism in art? He means by impressionism that the artist is utterly afraid to add anything out of his or her own soul to the external impression given by nature. Nothing must be added by the soul.

Of course, under such conditions no music could be created; but Bahr excluded music. Neither could there be architecture. Music and architecture can therefore never be purely impressionist. However, in painting and in poetry pure impressionism is quite possible. Very well, as far as possible everything coming out of the artist's own soul was to be excluded. Thus, the impressionist painters tried to create a picture of an object before they had properly perceived it, before they had in any way digested the visual impression. In other words, looking at the object, and then right away, if possible, capturing it before one has added anything to the picture and the impression it evoked—that is impressionism! Of course, there are different interpretations of impressionism, but this is its essential nature.

As I said in a public lecture in Berlin, Hermann Bahr is a man who champions whatever he thinks to be right at the moment with the greatest enthusiasm. When he first came to the university in Vienna, he was heart and soul for socialism; he had a passion for it and was the most ardent social democrat you can imagine. One of the plays he now disavows, The New Humanity, is written from this socialist standpoint. I think it is out of print now. It has many pages of social democratic speeches that cannot be produced on stage. Then the German National Movement developed in Vienna, and Hermann Bahr became an ardent nationalist and wrote his Great Sin, which he now also repudiates. By that time, after having been a socialist and a nationalist, Bahr had reached the age when men in Austria are drafted for military service, and so at nineteen he became a soldier.

He had left behind socialism and nationalism and now became a soldier, a passionate soldier, and developed an entirely military outlook on life. For a year he was a soldier, a one-year volunteer. After this he went for a short time to Berlin. In Berlin he became—well, he did not become a fervent Berliner; he couldn't stand that, so he never became an ardent Berliner. But then he went to Paris where he became an enthusiastic disciple of Maurice Barrès and people of his ilk. He was also an ardent follower of Boulanger who just at that time was playing an important role.⁵ Well, I don't want to rake up old stories, and so I will not tell you of the passionate Boulangist letters the enthusiastic Bahr wrote from Paris at that time.

Then he went to Spain, where he became inflamed with enthusiasm for Spanish culture, so much so that he wrote an article against the Sultan of Morocco and his rotten behavior toward Spanish politics. Bahr then returned to Berlin and worked for a while as editor of the journal Freie Bühne, but, as I said, he never became an ardent Berliner. Then he went back and gradually discovered Austria. After all, he was born in Linz. Oh, sorry, I didn't mention that before all this he had also been to St. Petersburg where he wrote his book on Russia and became a passionate Russian. Then he returned and discovered Austria, its various regions and cultural history and so on.

Bahr was always brilliant and sometimes even profound. He always tried to convey what he saw by just giving his first impression of it, without having mentally digested it. As you can imagine, it can work quite well to give only the first impression. A socialist—nothing more than the first impression; German nationalist or Boulangist—nothing more than the first impression; Russian, Spaniard, and so on and so forth. And now to be looking at the different aspects of the Austrian national character—doubtlessly an extraordinarily interesting phenomenon! But just imagine: Bahr has now reached the age of fifty, and suddenly expressionism appears on the scene, the very opposite of impressionism.

For many years Hermann Bahr has been lecturing in Danzig. On his way there he always passed through Berlin, but without stopping. He is fond of the people of Danzig and claims that when he speaks to them, they always stimulate him to profound thoughts, something that does not happen in any other German town. Well, the people of Danzig asked him to give a lecture there on expressionism. But just think what that means to Hermann Bahr, who has been an impressionist all his life! And only now does expressionism make its appearance! When he was young and began to be an impressionist, people were far from delighted with impressionist pictures. On the contrary, all the philistines, the petty bourgeois—and of course other people too—considered them mere daubing. This may often have been true, but we will not argue about that now. Hermann Bahr, however, was all aglow and whosoever said anything against an impressionist painting was of course a narrow-minded, reactionary blockhead of the first order who would have nothing unless it was hoary with age and who was completely unable to keep pace with the progress of mankind. That is the sort of thing you could often hear from Hermann Bahr. Many people were blockheads in those days.

There was a certain coffee-house in Vienna, the Café Griensteidl , where such matters were usually settled. It used to be opposite the old Burgtheater on the Michaeler Platz but is now defunct. Karl Kraus, the writer who is also known as “cocky Kraus” and who publishes small books, wrote a pamphlet about this coffee-house, which back in 1848 had Lenau and Anastasius Grün among its illustrious guests.⁶ When the building was torn down, Kraus wrote a booklet entitled Literature Demolished.⁷

The emergence of impressionism was often the topic of discussion in this coffee-house. As we have seen, Hermann Bahr had been speaking for years about impressionism, which runs like a red thread through all the rest of his metamorphoses. But now he has become older; expressionists, cubists, and futurists have come along, and they in turn call impressionists like Hermann Bahr dull blockheads who are only warming over the past. To Hermann Bahr's surprise the rest of the world was not greatly affected by their comments. However, he was annoyed, for he had to admit that this is exactly what he had done when he was young. He had called all the others blockheads and now they said he was one himself. And why should those who called him a blockhead be less right than he had been in saying it of others?

A bad business, you see! So there was nothing else for Hermann Bahr but to leam about expressionism, particularly as he had been asked by the people of Danzig, whom he loved so much, to speak about it. And then it was a question of finding a correct formula for expressionism. I assure you I am not making fun of Hermann Bahr. In fact, I like him very much and would like to make every possible excuse for him—I mean, that is, I like him as a cultural phenomenon.

Hermann Bahr now had to come to terms with expressionism. As you will no doubt agree, a man with a keen and active mind will surely not be satisfied to have reached the ripe age of fifty only to be called a blockhead by the next generation—especially not when he is asked to speak about expressionism to the people of Danzig who inspire him with such good thoughts. Perhaps you have seen some expressionist, cubist, or futurist paintings. Most people when they see them say, We have put up with a great deal, but this really goes too far! You have a canvas, then dashes, white ones running from the top to the bottom, red lines across them, and then perhaps something else, suggesting neither a leaf nor a house, a tree nor a bird, but rather all these together and none in particular.

But, of course, Hermann Bahr could not speak about it like this. So what did he do? It dawned upon him what expressionism is after much brooding on it. In fact, through all his metamorphoses he gradually became a brooding person. Now he realized (under the influence of the Danzig inspiration, of course!) that the impressionists take nature and quickly set it down, without any inner work on the visual impression. Expressionists do the opposite. That is true; Hermann Bahr understood that. Expressionists do not look at nature at all—I am quite serious about this. They do not look at anything in nature, they only look within. This means what is out there in nature—houses, rivers, elephants, lions—is of no interest to the expressionist, for he looks within. Bahr then went on to say that if we want to look within, such looking within must be possible for us. And what does Bahr do? He turns to Goethe, reads his works, for example, the following report:

I had the gift that when I closed my eyes, and with bowed head imagined a flower in the center of my eye, it did not stay for even a moment in its first form, but unfolded itself and new flowers with colored as well as green leaves grew out of it. They were not natural flowers, but imaginary ones, yet regular as the roses of a sculptor.⁸

Goethe could close his eyes, think of a flower, and it would appear before him as a spiritual form and then of itself take on various forms.

It was impossible to fix this creation welling forth in me, but it lasted as long as I wished, and neither faded nor grew stronger. I could produce the same thing by imagining an ornamental, many-colored disc, which also continually changed from the center to the periphery, exactly like the recently discovered kaleidoscope ...

Here afterimage, memory, creative imagination, concept and idea are all at work at once, manifesting with complete freedom in the inherent living nature of the organ, without design or guidance.

Now if you are not familiar with Goethe and with the world view of modern idealism and spiritualism, you will find it impossible to make something of this right away. Therefore, Hermann Bahr continued reading the literature on the subject. He lighted on the Englishman Galton who had studied people with the kind of inner sight Goethe had according to his own description.⁹ As is customary in England, Galton had collected all kinds of statistics about such people. One of his special examples was a certain clergyman who was able to call forth an image in his imagination that then changed of itself, and he could also return it to its first form through willing it. The clergyman described this beautifully. Hermann Bahr followed up these matters and gradually came to the conclusion that there was indeed such a thing as inner sight. You see, what Goethe described—Goethe indeed knew other things too—is only the very first stage of being moved in the etheric body. Hermann Bahr began to study such fundamental matters to understand expressionism, because it dawned on him that expressionism is based on this kind of elementary inner sight. And then he went further. He read the works of the old physiologist Johannes Müller, who described this inner sight so beautifully at a time when natural science had not yet begun to laugh at these things.¹⁰

So, Bahr gradually worked his way through Goethe, finding it very stimulating to read Goethe, to begin to understand him, and in the process to realize that there is such a thing as inner sight. On that basis he arrived at the following insight: in expressionism nature is not needed because the artist captures on canvas what he or she sees in this elementary inner vision. Later on, this will develop into something else, as I have said here before. If we do not view expressionism as a stroke of genius, but as the first beginnings of something still to mature, we will probably do these artists more justice than they do themselves in overestimating their achievements. But Hermann Bahr considers them artists of genius and indeed was led to admit with tremendous enthusiasm that we have not only external sight through our eyes, but also inner sight. His chapter on inner sight is really very fine, and he is immensely delighted to discover in Goethe's writings the words “eye of the spirit.”

Just think for how many years we have already been using this expression. As I said, Bahr has even tried to master our spiritual science! From Bahr's book we know that so far he has read Eugene Levy's description of my world view.¹¹ Apparently, Bahr has not yet advanced to my books, but that day may still come. In any case, you can see that here a man is working his way through the difficulties of the present time and then takes a position on what is most elementary. I have to mention this because it proves what I have so often said: it is terribly difficult for people in our age to come to anything spiritual. Just think of it: a man who has written ten novels, fourteen plays, and many books of essays, finally arrives at reading Goethe. Working his way through Goethe's writings, he comes to understand him—though rather late in his life. Bahr's book is written with wonderful freshness and bears witness to the joy he experienced in understanding Goethe. Indeed, in years past I often sat and talked with Hermann Bahr, but then it was not possible to speak with him about Goethe. At that time he naturally still considered Goethe a blockhead, one of the ancient, not-yet-impressionist sort of people.

We have to keep in mind, I think, how difficult it is for people who are educated in our time to find the way to the most elementary things leading to spiritual science. And yet, these are the very people who shape public opinion. For example, when Hermann Bahr came to Vienna, he edited a very influential weekly called Die Zeit. No one would believe us if we said that many people in the western world whose opinions are valued do not understand a thing about Goethe, and therefore cannot come to spiritual science on the basis of their education—of course, it is possible to come to spiritual science without education. Yet Bahr is living proof of this because he himself admits at the age of fifty how happy he is finally to understand Goethe. It is very sad to see how happy he is to have found what others were looking for all around him when he was still young. By the same token, to see this is also most instructive and significant for understanding our age. That somebody like Hermann Bahr needs expressionism to realize that one can form ideas and paint them without looking at nature shows us that the trend-setting, so-called cultural world nowadays lives in ideas that are completely removed from anything spiritual. It takes expressionism for him to understand that there is an inner seeing, an inner spiritual eye. You see, all this is closely connected with the way our writers, artists, and critics grow up and develop.

Hermann Bahr's latest novel is characteristic of this. It is called Himmelfahrt (“Ascension”).¹² The end of the book indicates that Bahr is beginning to develop yet another burning enthusiasm on the side—all his other passions run like a red thread through the novel—namely, a new enthusiasm for Catholicism. Anyone who knows Bahr will have no doubt that there is something of him in the character of Franz, the protagonist of his latest novel. The book is not an autobiography, nor a biographical novel; yet a good deal of Hermann Bahr is to be found in this Franz. A writer—not one who writes for the newspapers; let's not talk about how journalists develop because we don't want the word “develop” to lose its original meaning—but a writer who is serious about writing, who is a true seeker, such as Hermann Bahr, cannot help but reveal his own development in the character of his protagonist. Bahr describes Franz's gradual development and his quest. Franz tries to experience everything the age has to offer, to learn everything, to look for the truth everywhere. Thus, he searches in the sciences, first studying botany under Wiessner, the famous Viennese botanist, then chemistry under Ostwald, then political economy and so on.¹³ He looks into everything the age has to offer. He might also have become a student of ancient Greek under Wilamowitz, or have learned about philosophy from Eucken or Kohler.¹⁴ After that, he studies political economy under Schmoller; it might just as well have been in somebody else's course, possibly Brentano's.¹⁵ After that, Franz studies with Richet how to unravel the mysteries of the soul; again it might just as well have been with another teacher.¹⁶ He then tries a different method and studies psychoanalysis under Freud.¹⁷ However, none of this satisfies him, and so he continues his quest for the truth by going to the theosophists in London. Then he allows someone who has so far remained in the background of the story to give him esoteric exercises. But Franz soon tires of them and stops doing them. Nevertheless, he feels compelled to continue his quest.

Then Franz happens upon a medium. This psychic has performed the most remarkable manifestations of all sorts for years. And then the medium is exposed after Franz, the hero of the book, has already fallen in love with her. He goes off on a journey, leaving in a hurry as he always does. Well, he departs again all of a sudden, leaving the medium to her fate. Of course, the woman is exposed as a spy—naturally, because this novel was written only just recently.

There are many people like Franz, especially among the current critics of spiritual life. Indeed, this is how we must picture the people who pronounce their judgments before they have penetrated to even the most elementary first stages. They have not gone as far as Hermann Bahr, who after all, by studying expressionism, discovered that there is an inner seeing. Of course, Hermann Bahr's current opinions on many things will be different from those he had in the past. For example, if he had read my book Theosophy back then, he would have judged it to be—well, never mind, it is not necessary to put it into Bahr's words.¹⁸ Today he would probably say there is an inner eye, an inner seeing, which is really a kind of expressionism. After all, now he has advanced as far as the inner seeing that lives today in expressionism. Well, never mind. These are the ideas Hermann Bahr arrived at inspired by the people of Danzig, and out of these ideas he then wrote this book.

I mention this merely as an example of how difficult it is nowadays for people to find their way to spiritual science. This example also shows that anyone with a clear idea of what spiritual science intends has the responsibility, as far as possible and necessary, to do everything to break down prejudices. We know the foundations of these prejudices. And we know that even the best minds of our age—those who have written countless essays and plays—even if they are sincerely seeking, reach the most elementary level only after their fiftieth year. So we have to admit that it is difficult for spiritual science to gain ground. Even though the simplest souls would readily accept spiritual science, they are held back by people who judge on the basis of motivations and reasons such as the ones I have described.

Well, much is going on in our time, and, as I have often said, materialistic thinking has now become second nature with people. People are not aware that they are thinking up fantastic nonsense when they build their lofty theories. I have often entertained you with describing how the Kant- Laplace theory is taught to children in school. They are carefully taught that the earth at one time was like a solar nebula and rotated and that the planets eventually split off from it. And what could make this clearer than the example of a drop: all you need is a little drop of oil, a bit of cardboard with a cut in the middle for the equatorial plane, and a needle to stick through it. Then you rotate the cardboard with the needle, and you'll see the “planets” splitting off just beautifully. Then the students are told that what they see there in miniature happened long ago on a much larger scale in the universe. How could you possibly refute a proof like this? Of course, there must have been a big teacher out there in the universe to do the rotating. Most people forget this. But it should not be forgotten; all factors must be taken into account. What if there was no big teacher or learned professor standing in the universe to do the rotating? This question is usually not asked because it is so obvious—too obvious. In fact, it is really a great achievement to find thinking people in what is left of idealism and spiritualism who understand the full significance of this matter. Therefore I have to refer again and again to the following fine passage about Goethe by Herman Grimm, which I am also quoting in my next book.¹⁹

Long ago, in the time of his [Goethe's] youth, the famous Kant-Laplace fantasy [you see, Grimm calls it a fantasy!] about the origin and future destruction of the earth had taken root. Out of the rotating cosmic nebula our children leam about in school, a central nucleus of gas forms, which later becomes the earth. During unfathomable periods of time, this congealing globe goes through all its developmental phases, including that of human habitation, until it finally falls back into the sun as a piece of burnt-out slag. This long, but to the public fully comprehensible, process would need no outside intervention to run its course, except the exertion of some exterior force to keep the sun at an equal temperature. It is impossible to conceive of a more barren prospect for the future than this, urged upon us as scientifically logical and necessary. A carrion bone that a hungry dog would not go near would be a refreshing, appetizing morsel compared to this final excrement of creation our earth is supposed to be when it finally falls back into the sun. The eagerness for knowledge that makes our generation accept and believe theories of this kind is a sign of a sick imagination, a historical phenomenon it will take future scholars a lot of ingenuity to explain.

Indeed, later generations will wonder how we could ever have taken such nonsense for the truth—nonsense that is now taught as truth in all our schools! Herman Grimm goes on to say:

Goethe never entertained such comfortless theories ... Goethe would have taken care not to derive the Darwinists' conclusions from what he had first learnt in this respect from nature and has expressed in his works.

As you know, a more spiritual understanding of Darwinism would have led to quite different results. What Grimm meant here and what I myself have to say is not directed against Darwinism as such, but rather against the materialistic interpretation of it, which Grimm characterized in one of his talks as violating all human dignity by insisting that we have evolved in a straight line from lower animals. As you know, Huxley was widely acclaimed for his answer to all kinds of objections against the evolution of human beings from the apes—I think the objections were raised by a bishop, no less.²⁰ People applauded Huxley's reply that he would rather have descended from an ape and have gradually worked his way up to his current world view from there, than have descended in the way the bishop claimed and then have worked his way down to the bishop's world view. Such anecdotes are often very witty, but they remind me of the story of the little boy who came home from school and explained to his father that he'd just learnt that humans are descended from apes. “What do you mean, you silly boy?” asked the father. “Yes, it's true, father, we do all come from the apes,” said the boy, to which the father replied, “Perhaps that may be the case with you, but definitely not with me!” I have often called your attention to many such logical blunders perpetrated against true thinking and leading to a materialistic interpretation of Darwinism.

But these days, people always have to outdo themselves. We have not yet reached the point where people would say they have gone far enough; no, they want to go still further and outdo themselves grandiosely. For example, there is a man who is furious about the very existence of philosophy and the many philosophers in the world who created philosophies. He rails at all philosophy. Now this man recently published a volley of abuse against philosophy and wanted to find an especially pithy phrase to vent his rage. I will read you his pronouncement so you can see what is thought in our time of philosophy, by which people hope to find the truth and which has achieved a great deal, as you will see from my forthcoming book: “We have no more philosophy than animals.”

In other words, he not only claims we are descended from animals, but goes on to demonstrate that even in our loftiest strivings, namely in philosophy, we have not yet advanced beyond the animals because we cannot know more than the animals know. He is very serious about this: “We have no more philosophy than animals, and only our frantic attempts to attain a philosophy and the final resignation to our ignorance distinguish us from the animals.” That is to say, knowing that we know as little as cattle is the only difference between us and the animals. This man makes short work of the whole history of philosophy by trying to prove that it is nothing but a series of desperate attempts by philosophers to rise above the simple truth that we know no more of the world than the animals.

Now you will probably ask who could possibly have such a distorted view of philosophy? I think it may interest you to know who is able to come up with such an incredible view of philosophy. As a matter of fact, the person in question is a professor of philosophy at the university in Czernowitz! Many years ago he wrote a book called The End of Philosophy and another one called The End of Thinking, and he just recently wrote The Tragicomedy of Wisdom, where you can find the sentences I quoted. This man fulfills the duties of his office as professor of philosophy at a university by convincing his attentive audience that human beings know no more than animals! His name is Richard Wahle, and he is a full professor of philosophy at the university in Czemowitz.²¹

We have to look at things like this, for they bear witness to how “wonderfully far” we have advanced. It is important to look a bit more closely at what is necessary in life, namely, that the time has come when humanity has to resolve to take the inner Pentecost seriously, to kindle the light in the soul, and to take in the spiritual. Much will depend on whether there are at least some people in the world who understand how the Pentecost of the soul can and must be celebrated in our time.

I do not know how long it will be before my book is ready, but I have to stay here until it is finished, and so we may be able to meet again next week for another lecture.

• 1. This comment refers to the lecture cycle Gegenwärtiges und Vergangenes im Menschengeist, lectures February 13 to May 30, 1916; vol. 167 in the Collected Works, (Dornach, Switzerland: Rudolf Steiner Verlag, 1962).
• 2. Johann Christoph Friedrich von Schiller, 1759–1805, German poet, playwright, and critic.
  
  Alexander von Gleichen-Russwurm, 1865–1947, Kultur-Aber-glaube (“Cultural Superstition”), (Munich: Forum, 1916).
• 3. Johann Wolfgang von Goethe, 1749–1832, leading German poet. Also wrote extensively on botany, optics, and other scientific topics.
• 4. Hermann Bahr, 1863–1934, Austrian journalist, playwright, and theater manager. Expressionismus (“Expressionism”), 3rd ed., Munich, 1919.
• 5. Georges-Ernest-Jean-Marie Boulanger, 1837–1891, French general and politician, became figurehead among revanchists, including Bonapartists, royalists, and leftists. Aroused popular enthusiasm among elements antagonistic to government. Fled to England.
• 6. Karl Kraus, 1874–1936, Austrian satirist, critic, and poet. In his writings attacked middle-class circles and the liberal press. Wrote dramas, essay collections, and translated Shakespeare.
  
  Nikolaus Lenau, pseudonym of Nikolaus Niembsch von Strehle- nau, 1802–1850, Austrian poet, bom in Hungary. Wrote in tradition of German Romantic pessimism; known for his lyric verse.
  
  Anastasius Griin, pseudonym of Anton Alexander von Auersperg, Duke, 1806–1876. Austrian poet and politician. Outspoken leader of liberal sentiment. Wrote verse and ironic epics.
• 7. Karl Kraus, Die demolierte Liteiatur (“Literature Demolished”), Vienna, 1896.
• 8. Goethe, quoted in Bahr, Expressionismus, p. 85.
• 9. Sir Francis Galton, 1822–1911, English scientist. Traveled widely. His studies of meteorology form basis of modern weather maps. Best known for his work in anthropology and the study of heredity; founder of eugenics; devised system of fingerprint identification.
• 10. Johannes Müller, 1801–1858, German physiologist and comparative anatomist. Taught Virchow, DuBois-Reymond, and Haeckel.
• 11. Eugene Levy, Rudolf Steiners Weltanschauung und ihre Gegner (“Rudolf Steiner's World View and its Opponents”), Berlin, 1913.
• 12. Hermann Bahr, Himmelfahrt (“Ascension”), Berlin, 1916.
• 13. Friedrich Wilhelm Ostwald, 1854–1932, German physical chemist. Invented a process for preparation of nitric acid by oxidizing ammonia, important in the production of explosives during World War I. Was awarded 1909 Nobel prize for chemistry.
• 14. Rudolph Christoph Eucken, 1846–1926, German philosopher. Wrote on historical philosophy and his own philosophy of ethical activism. Awarded Nobel prize for literature in 1908.
  
  Josef Kohler, 1849–1919, German jurist and writer.
• 15. Gustav von Schmoller, 1838–1917, German economist.
  
  Lujo Brentano, 1844–1931, German economist. A leading pacifist and opponent of German militarism. Awarded Nobel prize for peace in 1927.
• 16. Charles-Robert Richet, 1850–1935, French physiologist. Conducted research in serum therapy, epilepsy; discovered phenomenon of anaphylaxis. Awarded 1913 Nobel prize for physiology. Also studied psychic phenomena.
• 17. Sigmund Freud, 1856–1939, Austrian neurologist and founder of psychoanalysis.
• 18. Rudolf Steiner, Theosophy: An Introduction to the Supersensible Knowledge of the World and the Destination of Man, (Hudson, NY: Anthroposophic Press, 1988).
• 19. Herman Grimm, Goethe, vol. 2, Lecture 23, p. 171f., Berlin, 1817.
• 20. Thomas Henry Huxley, 1825–1895, English biologist. Foremost advocate in England of Darwin's theory of evolution. Engaged Bishop Samuel Wilberforce (1805–1873) in famous exchange at Oxford (1860). In later years wrote philosophy.
• 21. Richard Wahle, Die Tragikomödie der Weisheit: Die Ergebnisse und die Geschichte des Philosophierens (“The Tragicomedy of Wisdom: The Results and History of Philosophy”), Vienna and Leipzig, 1915, p. 132.