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GA 170. The Riddle of Humanity — Lecture I
It bore the title, Concerning the Last Things (über die letzten Dinge). 3Otto Weininger: über die letzte Dinge, Vienna and Leipzig, 1904. I am speaking about Otto Weininger, 2Otto Weininger, (1880 – 1903): Geschlecht und Charakter, 17th edition, Vienna and Leipzig, 1918.
In viewing Weininger's literary accomplishments one critic even said that the presence of such spirits as Weininger proves that one still can take sonic joy in present-day life, in spite of all its philistinism and pedantry!
What, then, is actually going on here? One needs to get to the bottom of things to understand why an individual of Weininger's calibre should still be unfit for life. Why did Weininger develop into such an extraordinary person? Now, suppose that one could have observed Weininger at times when he was sleeping normally. (Although I am convinced that what I am about to say must have been so, it is hypothetical, for I did not personally observe Weininger's case.)
GA 170. The Riddle of Humanity — Lecture II
But be in no doubt about it, every human soul has the tendency to experience the very same things that Otto Weininger experienced in such an extreme, radically paradoxical fashion. They are there in the depths of every human soul. Ordinary people who are not so disposed, as Weininger was, to experience their own genius, express it through their dreams — but always as dreams.
They make their appearance at times when the astral body is being reflected in the etheric body. Every human being possesses a day-to-day awareness that a man like Weininger dismisses as the pedantic consciousness of a philistine, and every human being possess that other consciousness, the one that bubbles up in dreams. One should not say, you see, that these dreams and this world of dreams are only present at night when one knows one is dreaming or has been dreaming.
Between now and tomorrow, reflect on the extent to which astronomy is governing your waking consciousness, and the extent to which meteorology rules in your unconscious. Yesterday, Otto Weininger provided us with an example of a man in whom astronomy came to expression only to be obscured by meteorological clouds. We will speak further about this tomorrow.
GA 181. A Sound Outlook for To-day and a Genuine Hope for the Future — I. States of Consciousness
I have often mentioned a very well-known contemporary whose life ran its course in alternating health and sickness: Otto Weininger, who wrote the remarkable book, “Sex and Character”. Weininger was altogether an extraordinary man. Picture someone who in his very early twenties presented the first chapter of his book as a University thesis — this book which has roused as much enthusiasm in some quarters as fury in others — both ill-founded.
Certain concepts and ideas are necessary in order to present such descriptions to human consciousness. When I read Weininger's notes, something in then strikes me as a fine, artistic caricature of the truth. His life is certainly remarkable. He was only 23 when a thought struck him which puzzled him terribly: that he would have to commit suicide lest he should kill somebody else; he thought that a murderer, a criminal, was latent in his soul — a symptom easily to be explained by occultism.
The characteristic of this soul was that its union with the body was never quite complete. For external psychology, Weininger was merely a case of hysteria; but for anyone who appreciates the facts it was obvious that an irregular union between his spiritual -psychic and his physical-bodily principles must have existed.
GA 183. Occult Psychology — Lecture III
One may say that already today these things are breaking through, though not very often. I have frequently mentioned the name here of a remarkable man of the present day — Otto Weininger (Das Rätsel des Mensch {The Riddle of Man} - Lecture 1, not translated) — who is particularly well known by reason of his book Geschlecht und Charakter [Race and Character].
Thus Weininger expressly talks of pre-earthly life and of incarnating, only he speaks in a gloomy, pessimistic way of how the soul seeks to bemuse itself about its life before birth, and seeks this oblivion through incarnation in a physical human body. Many such direct impressions are received by present-day can concerning the path of the soul and they will become ever more numerous. One can already see in such a man as Weininger how today the ego is lying hold of man inwardly in what I may call a more solid and compact way; one can already see very clearly in Weininger's case how this boundary is becoming as it were penetrable, and all manner of things are pressing through.
GA 94. An Esoteric Cosmology — Preface
Through this a light was cast within the Anthroposophical Society upon one of the basic questions of existence which just at that time had been much discussed. One need only remember the book of the unfortunate Weininger, “Geschlecht und Charakter,” (Sex and Character), and the contemporary poetry. But the question was carried into the depths of the being of man. In his physical body man is bound up with the cosmos quite otherwise than in his etheric body.
GA 28. The Story of My Life — Chapter XXXVII
Through this a light was cast within the Anthroposophical Society upon one of the basic questions of existence which just at that time had been much discussed. One need only remember the book of the unfortunate Weininger, Geschlecht und Charakter [ Note: Sex and Character. and the contemporary poetry. But the question was carried into the depths of the being of man. In his physical body man is bound up with the cosmos quite otherwise than in his etheric body.
GA 28. The Story of My Life — Chapter XVI
A whole day long would Olden work at his typewriter after a Goethe gathering in order to write an account of the experience, which, according to his feeling, would give the judgment of a man of the world concerning the Goethe prophets. Into this tone soon fell also the one other man of the world, Otto Erich Hartleben. He seldom ever missed a Goethe meeting. Yet at first I could never discover why he came. It was in the circle of journalists, theatre people, and writers who gathered on the evenings of the Goethe festivals at the Hotel Chemnitius, apart from the learned celebrities, that I became acquainted with Otto Erich Hartleben.
That went very well since the sessions of one came at night and of the other during the day. But I was not privileged to live after the manner of Otto Erich. I could not sleep during the day sessions. I loved the many-sidedness of life, and was really just as happy at midday in the Institute circle with Suphan, with whom Hartleben had never become acquainted – since this did not appeal to him – as I was in the evenings with Hartleben and his like-minded companions.
This man, who later became involved in a terrible tragedy, I really loved. I could be wholly Otto Harnach while I was talking with him. I received his thoughts, entered into them as a visitor – in the sense I have indicated – and yet as if at home. It did not even occur to me to invite him to visit me.
GA 236. Karmic Relationships II — Lecture I
Those of you who have been attending lectures for a long time will remember that I have often spoken of Otto Hausner, the Austrian-Polish member of the Reichstag who was so active in the seventies of last century. Truth to tell, ever since I heard and saw Otto Hausner in the Austrian Reichstag about the end of the seventies and beginning of the eighties, the picture of this remarkable man has been before my mind's eye.
And the situation remained so, in regard to everything he said after that. Very many warnings and prophetic utterances made by Otto Hausner in the seventies and eighties have, however, since proved true. One often has occasion nowadays to look back in thought to what Otto Hausner used to say. Now there was one feature that appeared in almost every speech Otto Hausner made, and this, among other less significant details in his life, gave me the impulse to investigate the course of his karma.
And this speech, I would have you note, pointed in the direction of the West. Holding these three things together in mind, I discovered that the individuality of Otto Hausner had wandered across Europe from West to East at the time when Gallus and Columbanus [Not St. Columba, but a slightly younger Irish monk — St. Columbanus (sometimes called Columba the Younger).] were journeying in the same direction.
GA 170. The Riddle of Humanity — Lecture III
I did not want anyone to harbour the belief that we were devaluing the feminine, in the style of Weininger, by taking some elevated, mystical standpoint that makes it out to be merely earthly or merely Gaian. Each is the pole of the other, and this has nothing to do with sexuality. What, then, is going on in the human being, in the human organisation, during the first seven years?
In the light of these important truths about the human being that we have obtained from the spiritual world, truths concerning man's relation to the earthly and heavenly worlds, you can begin to appreciate how the caricature-like ideas of such a man as Weininger do have a certain justification. For if he could have understood matters in the way they have been presented here, he would have been justified in saying: ‘A human being comes into this physical world from the spiritual world in such a way that the head must first develop here in the physical world for seven years before it can produce the masculine out of heavenly forces and the feminine out of earthly forces.’
GA 51. History of the Middle Ages — VII. France and Germany
The Carlovingians were succeeded, after the Frankish Conrad, by a Saxon dynasty, and much is told of the deeds of Henry I, Otto I, II & III and Henry II, as well as of the subsequent Frankish kings, Conrad II and Henry III, IV &V. These kings who, in the Eastern Empire, were elected, had, nevertheless, no say in the constitution or legislation of the tribes.
It was consistent with piety to insist upon the Church paying its dues to the king. It was Otto I, in particular who in all piety, in all ecclesiastical orthodoxy, obliged the Church to render this tribute. The bishops were compelled to do as other vassals did. Church property was divided into two parts, of which one was tilled by the serfs for the bishops, on whom they became completely dependent.
He shuts his eyes to such facts as that the great mass of the people were often seized with epidemic fear. Fear of this king seized the people about the year 1000 (during the reign of the Emperor Otto III. 983–1002), which was to bring about the end of the world. This great event, to be prepared for by penitential exercises and pilgrimages, stirred the whole of Germany. The Emperor Otto III himself undertook a pilgrimage to the tomb of St.

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