The Rudolf Steiner Archive

Wieland's significance

[ 1 ] There are historical figures to whom posterity cannot quite do justice. They seem destined by fate to prepare the way for others. These others become the leaders of humanity. Their names will be inscribed in golden letters in the books of history. What they have produced will be gratefully remembered and will live on from generation to generation. But these leaders of humanity have teachers. And the names of the teachers are often obscured by the students. And that is only natural. For the teachers of great pupils need not be great. But even if they themselves are great, they easily fall into the general fate. - In the great age of German poetry at the end of the eighteenth century, this was the fate of three personalities: Klopstock, Herder and Wieland. They were completely eclipsed by the great triumvirate of Lessing, Schiller and Goethe. And it is not only their age that owes an immeasurable debt to them, but also Schiller and Goethe themselves. Herder was Goethe's teacher in the best sense of the word. And Goethe himself beautifully expressed Klopstock's attitude to the German people and their education: "Our literature would not have become what it is now without these mighty predecessors. With their appearance, they were ahead of their time and, as it were, dragged it after them" (Conversations with Eckermann: November 9, 1824). And Goethe also found the right words about Wieland's importance. "The whole of Upper Germany owes its style to Wieland. It has learned a great deal from him, and his ability to express himself properly is not the least of it" (Conversations with Eckermann: January 8, 1825). This is supplemented by Goethe's words in "Dichtung und Wahrheit". There he also speaks of the influence that he himself had experienced through Wieland. "How many of his brilliant productions fall into the period of my academic years. Musarion had the greatest effect on me, and I can still remember the place and the spot where I saw the first sheet that Oeser gave me. It was here that I thought I saw antiquity alive and new again. Everything that is plastic in Wieland's genius showed itself here in the most perfect way." - Such words clearly describe Wieland's position in German intellectual life. And no one can have a judgment of what was going on in this intellectual life during the second half of the eighteenth century who does not at least acquaint himself with Wieland's most important creations. If one takes a closer look at them, one finds how wonderfully they complement those of Klopstock, Lessing and Herder. Klopstock's cozy religiosity, Lessing's critical severity and Herder's philosophical height are complemented by Wieland's grace and gracefulness. And thus the latter was even closer to the immediate needs of man than the others. In a certain sense, he brought the ideas that those on the heights of humanity represented down into bourgeois thinking and feeling. What they showed in their holiday dress, he put on his everyday coat. It would be unfair to forget the essence of his character above the lighter dress. An impartial examination of his life and his creations can teach us this.

Boyhood

[ 2 ] Wieland grew out of a school of thought that was widespread in Protestant regions in the middle of the eighteenth century. This was expressed in a certain unpretentious piety, which was less concerned with grasping high religious truths than with cultivating the mind and heartfelt intimacy. A "good man" must find the way to honest, sincere piety in his heart, so said this direction. It did not seek lofty doctrines, but the pure soul. This movement is called pietism. One must not close oneself off from either its light or its dark sides if one wants to understand the emergence of a spirit like Wieland's from it. In circles that cannot rise to particular spiritual heights, it promotes a true and healthy ideality and a direct judgment in questions that go beyond the everyday. But it also entails a certain narrow-mindedness. The pietist struggles to make an honest judgment; but he also easily regards this, his judgment, as the only authoritative one, and becomes - without actually wanting to - intolerant of others. - And this also characterizes the pietistic home from which Christoph Martin Wieland grew up - he was born on 5 September 1733 as the second son of the Protestant preacher from Oberholzheim in Upper Swabia, Thomas Adam Wieland. Both his father and his mother, Regina Katharina, were excellent people. When Christoph Martin was three years old, his father was transferred to nearby Biberach. The boy spent his early childhood there until he was fourteen. A sensible, precocious boy grows up in a small middle-class home, whose head is primarily concerned with the souls of his fellow human beings, under conditions that can perhaps be well described by saying that he learns to know the greatness of humanity from a small mirror, rather than in reality. The small mirror is the books. And the boy Wieland was a little bookworm. He absorbed the writings of Cornelius Nepos and Horace and was already busy turning out long Latin poems and German verses in his twelfth year. Among his works was a heroic poem about the destruction of Jerusalem.

[ 3 ] At the age of fourteen, Wieland was able to swap the pietistic atmosphere of his father's house for that of the school in Kloster-Bergen (near Magdeburg). The pious Abbot Steinmetz ran this school. It was probably in the nature of things, given the boy's previous education, that he used the more ample opportunity here to get to know the world through reading. Horace, Xenophon, Cicero, Lucrez, the materialist writer of antiquity, Bayle, the influential doubter of the time, Wolff, the leading philosopher, and the mighty Enlightenment philosopher Voltaire occupied his lively mind. Under such influences, it was inevitable that some of the ideas he had received in his pious father's house or encountered at school would falter. Doubts about Christianity, as he had come to know it, sank into his soul. And it took all the fervent power of Klopstock's "Messiah" to give his mind the stability it needed at that time. The first three cantos of this poem had just been published at that time. Wieland read them, like so many others, with delight. The power of pious feeling that flowed from them was stronger than any ideas that could be aroused by doubters and enlighteners. - But the young man, who was not in a position to transform the material he had absorbed from the books into a secure judgment of his own through any kind of life experience, was assailed by much. He soon became acquainted with Haller's poems, which were based on the view of nature at the time, and with Breitinger's critical studies, which set completely new standards in the evaluation of artistic works. In addition, in 1749 he was allowed to stay temporarily with his relative in Erfurt, Wilhelm Baumer, who was a doctor and professor of philosophy. He introduced him to the most important philosophical doctrines and to Cervantes' "Don Quixote". In this way, the young Wieland was simultaneously introduced to the thought systems through which mankind sought to solve its great mysteries and to the humorous treatment of a rapturous idealism in "Don Quixote".

Student days

[ 4 ] These circumstances determined the state of mind in which Wieland returned to his father's house in 1750 and in which he soon afterwards went to the University of Tübingen. It would be to completely misjudge Wieland's inner life if one were to attach too much importance to a love affair that entered his life at that time. It was with Sophie von Gutermann from Augsburg, who was visiting relatives in Biberach around this time. Although the relationship was an intimate one, it played no more of a significant role in Wieland's development than some later ones. Incidentally, it dissolved of its own accord when Sophie married la Roche, the electoral court councillor, in 1753. Even if this "infidelity" put him in a gloomy mood for a while, it did not have a profound effect on his development. In particular, it should not be attributed to this mood that he took a pious, moralizing direction in the following years. Rather, this had a completely different origin. When he was in Tübingen, he had little interest in the chosen science of law. Instead, he recently immersed himself in Klopstock's "Messiah" and added to this the study of Platonic idealism. He also became acquainted with Leibnizen's philosophical writings. From all this, he drew for himself an idealistic view of the world, which he expressed in the poem "The Nature of Things". His wonderful talent for form, which he had developed from Klopstock, was immediately revealed. The philosopher Meier from Halle, to whom Wieland sent the poem without naming himself, liked it so much that he immediately ordered it to be printed. Wasn't such recognition supposed to bring the young man, who had little stability, completely into the direction that had followed Klopstock at the time? And so it came about that the subsequent poems "Lobgesang auf die Liebe" and "Hermann" ran entirely along Klopstockian lines. - And that was what forged a direct personal relationship between Wieland and the critic of Klopstock's school, Bodmer.

Entrance into literary life. Wieland and Bodmer

[ 5 ] This introduced Wieland to a school of thought that was particularly decisive for German educational life at the time. Among other names, it was also linked to Bodmer's. And it signified a kind of intellectual turnaround in Germany. Until the middle of the century, Gottsched, who worked in Leipzig, had been the guiding spirit in literature. His work was comprehensive. Whatever he said about any contemporary phenomenon was considered authoritative. His position was shaken by two events. One was that he refused to recognize Klopstock. The second was Lessing's rejection of his admiration of France. With regard to Wieland, the first event comes into consideration first. Bodmer had gained the upper hand over Gottsched as a critic. He stood up for Klopstock; and those who went along with Klopstock as a poet naturally gravitated towards the new critical direction, which in Bodmer and his followers enthusiastically advocated the Messiah poet. - It was therefore a great encouragement to Wieland when Bodmer judged the former's "Hermann" in the most favorable way. He virtually portrayed the young man as Klopstock's rival and thus provoked feelings of gratitude in the strongest possible way. As a result, Wieland not only continued to write in the Klopstockian manner, but also, after his return to Biberach in 1752, wrote a treatise on Bodmer's epic poem "Noah", in which he placed the revered man on an equal footing with Milton and Klopstock. How much Bodmer's poetry is really worth, and how much Wieland's judgment was biased, cannot be of interest in a consideration of the latter's development. What matters is that through this process the young Wieland moved to Zurich in 1752 at Bodmer's invitation, and that this stay became immeasurably important to him. He lived in Bodmer's house as a guest for a whole year. That was his first direct contact with life. Whatever one may think of Bodmer, he was in a certain sense a powerful personality, a whole man. For someone who had previously only got to know great people from books, getting to know such a personality meant a lot. It is a different thing to read about important things or to see them spring to life directly from a soul. - This vividness and immediacy matter much more than whether one or the other finds that the personality in question was not really a great one. - But Bodmer was a characteristic figure. He had gradually come to see the moral world view as the deeper foundation of art. The forms of poetry should lead man to his highest ideas. Beauty should be an expression of the highest truth. These views settled in Wieland's soul. And he increasingly came to advocate them quite vigorously himself. It may now please some to think little of this transitional stage in Wieland's development. It has also been suggested that the marriage of his beloved Sophie, which had just taken place, had made him world-weary and driven him into this moralizing manner. But one might mock the fact that he said at the time, in reference to the poet Uz, that "one should prefer even the worst church hymns to the most charming song of Uz an infinite number of times"; precisely in the direction that Wieland's creations later took, this point of passage in his development was infinitely important. He subsequently freed himself completely from any moralizing direction and became a master of a style devoted purely to beautiful forms. Grace and grace in the depiction of the sensual became one of his elements. The fact that he always retained his majesty and firmness is due to the fact that he had really learned to know moralizing judgement from his own life. As a result, he came to know it in a justified way as one-sidedness. You have to have gone through certain things yourself if you want to gain a correct relationship to them.

[ 6 ] In 1754, Wieland accepted a position as court master. He gradually freed himself from Bodmer. He was particularly influenced by his reading of the Englishman Shaftesbury, who saw the morally good as a sister concept to the beautiful. Beauty is what pleases man; and the good is the beautiful in action. The fact that Wieland was able to gain an impression of such a world view shows the direction in which Bodmer's view had taken. This living-in had proved particularly fruitful for the development of very noteworthy pedagogical ideas in Wieland. His "Plan von einer neuen Art von Privatunterweisung", published in 1753, had brought him the above-mentioned position of tutor. In 1758, he added a "Plan for an academy to educate the minds and hearts of young people".

[ 7 ] Wieland's thinking and outlook on life became increasingly free. His epic poem "Cyrus" appeared (as a fragment) in 1759. The ideas of the Enlightenment that were increasingly emerging at the time had taken hold of him in a particular form. He idealized the Persian king as a hero of freedom. For him, it was less a depiction of the historical Cyrus than the idea that an enlightened person has of a ruler who rules in the spirit of an age thirsting for freedom. Wieland also tried his hand at drama. His tragedy "Lady Johanna Gray" was performed to great acclaim in Winterthur in 1758 and even found favor in the eyes of the critical Lessing. - By this time, Wieland had already become known in wider circles as a writer. His outer life changed in 1759 when he exchanged his position as a tutor in Zurich for one in Bern. However, he gave this up after a short time and supported himself for a while by teaching various subjects on a freelance basis.

Wieland in Switzerland

[ 8 ] In Bern, he met an intellectual lady, Mademoiselle Bondeli. She had also become famous as Rousseau's friend. The fact that Wieland became engaged to her is of less importance, as life broke off the engagement. However, it was important to him that in Bern he had the opportunity to engage in animated conversation with a witty personality who was at home in almost all areas of human knowledge and who was able to judge the world from a high point of view. Her image accompanied Wieland throughout his life; many of her features can be found in the female figures in his poems, and as an old man he made the beautiful judgment about her "that she was the most beautiful, brightest, most educated and in every respect most perfect female spirit, which was connected with a heart so regular, at the same time so tender and strong, so loving and so completely free of all weakness".

[ 9 ] The time had come when Wieland had to think about finding a more stable position in life. His relatives and friends at home helped him in this. They made it possible for him to be appointed senator in Biberach on April 30, 1760. Such a senator was entitled to certain positions in the municipal office, which constituted a bread provision. Wieland received one in July of the same year as director of the chancellery. However, the appointment remained provisional for four years. Biberach was divided in religious terms. A Catholic and a Protestant party fought over the appointment of the posts, and Wieland only later became the definitive town clerk. In 1765, he married Dorothea von Hillenbrand from Augsburg, who had been brought to him through the efforts of her relatives. It was a marriage without enthusiasm, but the basis for a lasting happiness in life, a quiet, contented companionship, which lasted until his wife's death in 1801. The keynote of this companionship can be found in the words that Wieland wrote about his wife: "My wife is one of God's most excellent creatures in the world, a model of every feminine and domestic virtue, free from every fault of her sex, with a head without prejudice and a moral character that would do honor to a saint. The twenty-two years that I have now lived with her have passed without my once wishing that I were not married; on the contrary, she and her existence are so interwoven with mine that I cannot be away from her eight days without experiencing something akin to Swiss homesickness. Of the thirteen children she has borne me, ten are living, kind, good-natured creatures, healthy in soul and body, who, together with their mother, constitute the happiness of my life."

Shakespeare translation

[ 10 ] During his time in Biberach, Wieland undertook one of the most important and influential deeds of his life. He began translating Shakespeare's plays in 1762. By 1766, he had succeeded in making twenty-two of these plays accessible to the German public. If one considers that until then Shakespeare had been virtually unknown in Germany and that since that time he had gained an influence on German intellectual life that can only be compared to that of Schiller or Goethe himself, one will see the fundamental importance of Wieland's work in the right light. Lessing therefore immediately paid tribute to it in the right way. And both Goethe and Schiller owe Wieland a debt of gratitude in this respect, for it was through him that Shakespeare was first and foremost communicated to them.

New artistic style

[ 11 ] The petty circumstances in Biberahh were made somewhat more bearable for Wieland by the fact that the former Electorate of Mainz minister Count Stadion had settled in the neighboring castle of Warthausen in 1761, where the government councillor la Roche also lived with his wife Sophie. She was Wieland's former girlfriend. Wieland entered this house as a good friend and always welcome guest. French taste, a certain free, even light view of life and experience of the world was at home here. For the poet, who was also warmly befriended by Sophie la Roche, there was the most wonderful stimulation. What was said was very much in the spirit of the Enlightenment, in many respects had the character of doubtfulness and was based on Voltaire, Rousseau, the French encyclopaedists d'Alembert, Diderot and others. - As a result of all this, Wieland himself lost the heaviness that his lifestyle had still had due to his earlier circumstances. A purely artistic view of the world became more and more prevalent. Sobriety, immersed in grace and graceful beauty, became more important to him than a view of the supernatural heights of the ideal. Such an attitude places life higher than all reflection and contemplation about life. Even if man's reason is not sufficient to exhaust the actual depths of existence, this reason is there, and one abides by it. Even if sensuality is deceptive, this sensuality is given to man and he should rejoice in it. The confession that appears as the background behind Wieland's creations during his time in Biberach can be summarized in words such as these. In 1764 he published the novel "The Victory of Nature over Enthusiasm, or the Adventures of Don Sylvio of Rosalva". In 1765 his "Comic Tales", and in 1766 and 1767, in two volumes, the "History of Agathon". With "Don Sylvio" and the "Comic Tales" he now incurred the disgust of the Klopstockians, just as he had previously been accepted into their circle with joy. - And it was inevitable that the new style of his work would soon find uncalled-for imitators who were not interested in depicting the sensual in an artistic form, but simply in depicting the abject itself. Wieland had to expressly emphasize that he had nothing to do with such unartistic beginnings. - It cannot be said that in the two works mentioned the poet had already achieved what he obviously had in mind. For "Don Sylvio" he had the style of "Don Quixote" in mind. In this style, he wanted to protest against superstition and false idealism in favor of a healthy natural sense. In the "Comic Tales", material from Greek mythology is used to create graceful but nonetheless rather questionable descriptions.

Wieland's idiosyncrasy

[ 12 ] Only a complete impartiality, which does not want to judge but to see into a person's soul with understanding, can do justice to Wieland in this point of his artistic development. The way in which he had to acquire a view of life was not suitable for creating a fixed center in his own personality. He had absorbed the thoughts of many people in the mirror of books. Such a way produces peculiar effects, especially in the case of great talent tending towards artistic perception. Man lets the various opinions of his fellow men pass by his mind more like pictures. Such strong inclinations, such firm judgments are not formed as is the case when life itself is the teacher. One is more partial to the one, less to the other; but one gives up one's whole personality to neither. This remains unstable. People who do not get to know much in this way arrive relatively quickly at a fixed view of life. Life forces such a view on them. After all, life usually only takes hold of people from one side. It makes them one-sided, but firm. People who develop like Wieland are different. They get to know life through its reflections in many people's minds. And every world view has a certain justification. Few people can think of anything that doesn't have some justification within certain limits. Anyone who has to deal with opinions about things rather than with the things themselves will easily have to let firmness take a back seat at the expense of versatility. It would only be worse if he lost all inner stability. But this was not even remotely the case with Wieland. The core of his being was rooted in the noble traits of the German bourgeoisie. - Indeed, in a certain respect, his entire significance was based on this. Through the easy flexibility of his style, he was able to conquer the refinement of French taste and the artistic transfiguration of sensuality in the sense of the Greek view of the world for German intellectual life, and yet remained related to this intellectual life in its popular character through his own essence. He never lost the German spirit over French grace and Greek grace.

[ 13 ] But as a "man of books" he was unsparingly exposed to the impact of living people in the two cases in which he was confronted with a firm world view. So it was in Zurich with Bodmer, so it was in Warthausen with Stadion and the la Roches. There the moralism, here the worldly manner flowed into his own blood.

[ 14 ] Wieland now felt the need to enlighten himself about his change. The poet does this through poetry. This became the novel, the "History of Agathon". However, he presents his own development in the guise of a process from the ancient Greek world of the fourth century BC. The idealist Agathon, who initially lives entirely in Platonic higher worlds, is contrasted with the worldly child Hippias. Hippias stands on the ground of a world view that is based purely on the satisfaction of human selfishness and material well-being. Although Agathon feels repelled by such a view, his contact with it does not remain without consequences for his development. He undergoes the transformation from an idealist who is turned away from the world to a man who surrenders to immediate reality. - In his search for reality, Wieland focused on Greekness. His transformation was not aimed at a common reality, but at an artistically ennobled one, one filled with spirit. Thus it is not arbitrary that he clothed his own path of development in Greek garb. Certainly others have seen Greekness differently. The way in which Wieland saw it corresponded to a necessity in his time. And Goethe, by his own admission, learned a great deal from Wieland in this respect. He also did in other respects. The "Agathon" created a new style of novel. And the seeds that were sown in it were later developed in Goethe's style in "Wilhelm Meister". Goethe also points to such things when he speaks of Wieland having given the German educated a style. In this way Wieland became a pathfinder. He himself bore the fruit of his striving in the beautiful sense when, in 1764, he conceived the plan for the work that was then printed in 1768: "Musarion, oder die Philosophie der Grazien", a poem in three books. Goethe's assessment of this work has already been mentioned above. It rightly bears the significant subtitle "Philosophy of the Graces".

"Musarion"

[ 15 ] Wieland was increasingly confronted with an important question in life: does idealism have any value if it does not come from the innermost nature of man? And this main point was naturally linked to a series of secondary questions: does idealism not often only appear as an inwardly untrue enthusiasm? Should one not prefer the more or less sensual but true enjoyment of life, which moves in lower regions, to untrue idealism? These are the questions at the heart of the "Musarion". This is why Wieland contrasts the Stoic Cleanth and the Pythagorean Theophron with the Musarion, who is devoted to the graceful enjoyment of life. The former is untrue and phrase-like; the latter is true, even if it does not rise to supernatural heights. The grace of a free treatment of verse is poured over the whole. Wieland philosophizes in a playful manner, but the play is art, and philosophy is like a witty conversation. But the conversation is one conducted by a personality who is at the full height of the situation. - One must not for a moment disregard the fact that neither true idealism nor crude sensuality is opposed in the "Musarion". Those who can observe both without bias will not feel their feelings hurt in any direction.

The sensual in Wieland

[ 16 ] A similar question and a similar attitude are expressed in the unfinished poem "Idris and Zenide", written between 1766 and 1767. Here too, in an artistically graceful manner, spiritually refined love is juxtaposed with the supernatural flight of fancy on the one hand and raw sensuality on the other. The fact that the poet at times through his choice of subject matter

[ 17 ] as in "Nadine" has not been able to avoid the impression of lasciviousness, must certainly be admitted. However, it must not be assumed that the poet resorted to Greek paganism clothed in sensual forms in order to offer his readers a frivolous thrill of entertainment. Rather, he was concerned with a serious question of life, namely: what role does and may the sensual play in human existence? The poet's judgment should not depend on how this or that person views such a question. - Some of Wieland's later works also belong to the same period and soul direction: "Grazien" (published in 1770), the "Neue Amadis" (1771) and "Aspasia" (1773); according to the plan and also in the essential parts, they were written some time before their publication.

[ 18 ] The departure of Count Stadion von Warthausen brought about a change in Wieland's life. What had made his work in Biberach bearable for the poet no longer applied. The count also died soon afterwards in 1768.

University teacher. Activity in Erfurt

[ 19 ] Just as the thirty-six-year-old Wieland was beginning to find his work and surroundings rather dull, his life took a turn for the worse. At the court of the Elector of Mainz, attention had long been drawn to the writer, who dealt with the things that interested the worldly circles at the time with such great talent. Elector Emmerich Joseph ruled in Mainz. He saw in Wieland the right man to bring his declining University of Erfurt back to prominence and appointed him professor there. Wieland's acceptance of this appointment could not have been in doubt. He had long had pedagogical inclinations. This had become apparent in the two writings mentioned on the occasion of his stay in Switzerland. And so it was that our poet arrived in Erfurt as professor of philosophy in July 1769. - His work was extraordinarily important for the university. Even if Wieland was not a pioneer in the field of philosophy, he had nevertheless acquired a comprehensive knowledge of the great world questions and intellectual heroes within the limits that had once been set for him. And it always has an invigorating effect when someone is able to speak of these things to his listeners in such a way that they feel something of how the riddles of the world can be not just school questions, but questions of life. Wieland's lectures gave the university a new, fresh impetus. He spoke about philosophical, literary and historical matters. - And it is essential that the whole thing had an effect on Wieland's own style. He had to think things through again in a systematic context that had previously passed through his mind more fragmentarily. In addition, the times made certain demands on every thinker in this direction. It was the high tide of the Enlightenment. The effects of Rousseau, of the French Enlightenment and scientific materialists, of German free-spirited philosophy, had set thought in motion. Wieland's appointment to a philosophical chair coincided with an epoch in which humanity was intensively reflecting on its tasks, its purpose, its freedom and self-determination. It was natural that Wieland had to deal with all this. Rousseau had seen in the state of nature the only possibility of happiness and in all civilization only a development towards unhappy conditions. Whoever did not want to give in to despair at the progress of mankind or to indifference towards it, had to ask himself about the ways in which a higher development is possible. There was a feeling everywhere that mankind had progressed from a kind of immature state to maturity. Ancient beliefs had begun to waver. In an essay on the Enlightenment, Kant answered the question: "What is Enlightenment?" with the words: "Man, make bold to make use of your reason". All of these questions played a part in Wieland's thinking when he was preparing what he had to say to his Erfurt listeners. And they initially took on a form that corresponded to his inclination towards pedagogical tasks. This resulted in the novel "Der goldene Spiegel, oder die Könige von Scheschian", which was published in four volumes in 1772. In the guise of an oriental tale, he presents his thoughts on the best form of government and the education of the people. He shows what can lead to the ruin of a state and what can be a blessing. In the character of Danischmend, he embodies a statesman who also educates his prince. - Wieland wanted to create a thoroughly contemporary book. And he succeeded. For he made a great impression on many. The ideas of the time also play a role in the "Contributions to the Secret History of the Human Mind and Heart. Drawn from the Archives of Nature". The underlying idea is that the happy state of nature painted by Rousseau is an illusion. Humanity should not dream of a bliss that it once possessed and lost, but should see its task in the further development into the future.

[ 20 ] The full wealth of Wieland's humor came to light in the prose work "Socrates mainomenos, oder die Dialoge des Diogenes von Sinope", which was published in 1770. Here he attempts to portray the cynical philosopher Diogenes in a more unbiased light than is usually the case. In Erfurt, he also put the finishing touches to the poem "The Graces", which in a certain respect contains a confession of faith by Wieland. The Graces are portrayed as the creators of sensual and spiritualized beauty. A feeling rather than a thought hovers over the whole. All the difficult questions of life are supposed to find their transfiguration in a lifestyle ennobled and made easy by beauty. And the same feeling is poured out over the "New Amadis", which was also begun in Biberach and completed here. Here, the characters of the heroes are distorted into the foolish, those of the heroines into the tawdry, in order to show the value of spiritualized as opposed to merely sensual beauty in light artistic play.

Calling to Weimar

[ 21 ] As beneficial as Wieland's work in Erfurt was for the university, he found little inspiration for himself there. There was little intellectual activity to be found among the other professors, and they had not exactly welcomed Wieland with joy, as he "did not belong to the subject". There were therefore rays of hope in his life again when he was able to visit the la Roche family in Ehrenbreitstein near Koblenz on a journey in 1771 and make the acquaintance of Georg and Fritz Jacobi, as well as Johann Heinrich Merck in Darmstadt. All of these personalities later became friends of Goethe. In particular, Merck, who was very discerning and well versed in science and life, was a good advisor not only for Wieland but also for Goethe. Of particular importance, however, was the fact that Wieland was introduced to Duchess Anna Amalie of Weimar in November 1771 during one of his excursions there. She was in charge of the government on behalf of her son Karl August, who had not yet reached adulthood. With her own open eye, she recognized Wieland's importance. It suited her fine-minded, refined nature to have such a man close to her. She therefore soon suggested that he take over the education of the hereditary prince. And with Wieland's consent, the first of the four great personalities who would make this city the center of German intellectual life for decades to come moved to the princely court in Weimar. Goethe came in 1775, followed soon after by Herder and finally Schiller. From 1772 to 1775, Wieland was Karl August's tutor. From then on, he lived with a pension as a friend of the court and the Weimar intellectual greats, appreciated and loved by all. His princess had found in him what she was looking for and needed, a loyal friend and advisor who also appealed to her sense of beauty and her need for spiritual entertainment through the lightness of his art. The young hereditary prince gained complete trust in his teacher and retained it in the friendliest and most liberal manner when he outgrew his education and came to the government.

[ 22 ] The combination of Wieland's graceful art and the court's need for entertainment resulted in a series of occasional poems by the poet for festive occasions. This placed his graceful muse in a not unworthy service; and it even resulted in something that was significant in a certain direction: Wieland's Singspiel. In "Aurora" and "Alceste", Wieland provided fine texts, which the talented composer Schweitzer then set to music. What was striven for there is significant because the ideal was to strive for a harmonious unison of poetry and music, an endeavor that led to such great success in the field of musical drama much later.

[ 23 ] Wieland used his muse to accomplish what he was virtually predestined to do by all his talents: he founded a journal for German education in the "Teutscher Mercur". If anyone, he was now called to create such a center of German intellectual endeavor. The way he worked corresponded precisely to what the widest circles needed. He was not a cosmopolitan, but a man who lived at the height of education, who, through his own character, was rooted in the emerging German education, and who, through his immersion in French taste and the beauty of the old world, was able to broaden people's horizons. He may well have annoyed Goethe with the first issues of the "Mercur", who had expected great things in his youthful urge and now thought he was only looking at a medium level of education; however, Wieland met the needs of his time and satisfied them.

"History of the Abderites"

[ 24 ] However, Wieland was not a man who flattered people's weaknesses. He showed this most clearly when he began his novel "Geschichte der Abderiten" in the second volume of "Mercur", although its completion was delayed until 1780. - The plot is also set in a distant place and time. It describes the goings-on in the small Thracian town of Abdera. The well-traveled, well-versed Democritus is placed in the midst of a population who, in their foolishness, understand nothing of his greatness and yet, in their naïve arrogance, judge everything the wise man says and does. The "Abderites" alone are suitable to give Wieland a permanent place in German literary history. Human narrow-mindedness, silliness, arrogance, lack of judgment, nosiness, etc. are portrayed here with the most delicious satire. Abdera is mentioned, but "all the world" is meant. Wieland had experienced enough of this kind of Abderitism in Biberach and Erfurt. This novel not only brilliantly portrays those who understand nothing in the narrowest of parochial politics and participate in everything in order to accomplish the most stupid things, but also those who are least aware of it. After all, they are often the ones who are up to their eyeballs in philistinism and philistinism. They see the philistine in everyone else; their arrogance and self-delusion protect them from discovering it in their own nature. Wieland portrays this type with inexhaustible humor. And the portrayal is really such that it fits all times and countries. All criticism of the unevenness of this novel, all criticism of the poor composition at this or that point should fall silent in the face of the delicious humor that permeates the whole, and above all in the face of the universality with which all sides of more or less open or secret philistinism come into their satirical own.

[ 25 ] A number of other achievements date from Wieland's first Weimar period. The poem "An Psyche", later called "Die erste Liebe", and the story "Der Mönch und die Nonne auf dem Mittelstein", which was later called "Sixt und Klärchen", should be mentioned here. "Die erste Liebe" was written in 1774 for the wedding of the Weimar court maid Julie von Keller to the Gotha chief magistrate von Bechtolsheim. The young lady, who wrote the poem herself, was generally regarded as an extraordinarily charming figure. Wieland, however, put into the poem the feelings he had retained for Sophie la Roche, whom he had loved in his youth. He himself considered the poem to be one of his best. (Cf. his letter to Sophie la Roche of August ro, 1806.)

[ 26 ] In the narrative poem "Sixt und Klärchen", which appeared in the "Teutschen Mercur" in 1775, Wieland draws on a legend linked to the two rocky peaks on the Mittelstein (or Mädelstein) near Eisenach. In these rocky peaks, the imagination can see two people embracing. Legend has it that they are a monk and a nun who were petrified here as punishment for their embrace. This is the only time that Wieland treats a German subject. Otherwise it is old-world or new but foreign material that he deals with. - Duchess Amalie was so pleased with Wieland's creation that he treated it again for her in the cantata "Seraphina", for which the Weimar composer Ernst Wilhelm Wolf provided the music. - In 1776, the poetic story "Gandaliin, oder Liebe um Liebe" was published, whose subtly ironic tone was extremely popular with Wieland's circle of friends.

Goethe in Weimar

[ 27 ] While Wieland was gaining love and esteem in wider circles, especially in his immediate Weimar circle, Goethe appeared in Weimar in 1775 (November 7) at the invitation of Karl August. The first meeting of the two men in the city, where they were to live together as friends for a long time to come, was preceded by something that put Wieland to a hard test and showed his character and essence in the most beautiful light. Shortly before this, Goethe had written the wicked farce "Gods, Heroes and Wieland", in which Wieland had been mocked in the worst possible way. Goethe had probably not originally thought of publishing the mocking poem, but then allowed it to be published. The mockery was provoked by Wieland's imprudence. In 1773, Wieland had written letters to a friend about the German Singspiel "Alceste", in which he placed his Alceste above Euripides in certain respects. In this farce, Goethe bitterly rejected what he considered to be naïve vanity. Wieland had already shown greatness of character in that he brought the farce into the "Mercur" quite objectively and by fully recognizing its good qualities. He was so little swayed by it against Goethe that he did not in the least alter the opinion he had previously formed of the latter's poetic genius. Nevertheless, the way Wieland behaved both inwardly and outwardly at his first meeting with Goethe in Weimar was a masterpiece of strength of soul. The whole of this behavior is illuminated with a bright ray when one considers the letter that the man who had been so badly affected shortly before wrote to Jacobi on io. November 1775 to Jacobi: "Goethe arrived in Weimar on Tuesday, the 7th of this month at 5 o'clock in the morning. O, best brother, what can I tell you? How completely the man was after my heart at first sight! How enamored I became of him as I sat at table that very day at the side of the splendid youth! All I can tell you now, after more than one crisis that has been going on in me these days, is this: since this morning my soul has been full of Goethe, like a drop of dew from the morning sun." Soon afterwards, Wieland wrote to Zimmermann about Goethe: "In all observations and from all sides, he is the greatest, best, most glorious human being that God has created." - A beautiful friendship based on full mutual recognition, respect and love developed between the two personalities, which lasted for a long time. Goethe not only appreciated Wieland as a person and as a poet; he also enjoyed spending time in his house and was always able to emphasize to friends what wonderful times he had had with Wieland and his friends. In his poem "To Psyche", written in 1776, Wieland sketches a brilliant picture of Goethe, completely imbued with true understanding and the most devoted admiration. Both Wieland and Goethe were visiting the estate of Frau von Keller near Erfurt at the beginning of 1776 with the aforementioned Frau Julie von Bechtolsheim. This visit, during which Goethe probably read scenes from his "Faust", inspired Wieland to write the above-mentioned poem.

Poetic tales

[ 28 ] As Goethe was particularly impressed by Wieland's poetic stories, he felt encouraged to write more of this kind. Through the "Winter Fairy Tale", written in 1776, the style and mood of the oriental fairy tale of "One Thousand and One Nights" found its way into German poetry. In contrast, the "Summer Fairy Tale", written a little later (1777), was borrowed from the legend of King Arthur and his Round Table. Wieland found the material in the "Bibliotheque universelle des Romans". This fairy tale is written in the tone of light artistic play, through which Wieland introduced the German public to a circle of legends that had been almost forgotten since the Middle Ages. Goethe and Merck, as well as others, held it in high esteem. The short poem "Hann und Gulpenheh, oder: Zuviel gesagt, ist nichts gesagt" (Hann and Gulpenheh, or: Too much said is nothing said), written in 1778, is based almost exactly on an oriental tale. The story comes from a Turkish novella collection "The Forty Viziers"; and Wieland found it in the "Bibliotheque universelle des Romans". - The poem "Der Vogelsang, oder die drei Lehren" is also from the same period. The material is borrowed from a translation of "One Thousand and One Nights", which Galland had published under the title "Contes Arabes". Here, Wieland has the opportunity to portray a king as he should not be. The content of the story is not unrelated to an essay that Wieland had published shortly before in "Mercur" on "The Divine Right of Authority". In it, he argued against what he considered to be the one-sided view that no power from above should impose a right on a people, but that all rights must emanate from the people themselves. Wieland, on the other hand, argued that the circumstances of life could not be governed by such abstract demands, but that the course of history meant that government fell to one or the other. - "Pervonte, or the Wishes" is adapted from an Italian folk tale. The first two parts were written in the spring of 1778, but the third was not added until 1795. Wieland also found this material in the "Bibliotheque universelle des Romans". But it is precisely this poem by Wieland that shows what free, rich imagination and complete mastery of form can make of a given material. At Wieland's funeral (1813), Goethe said to Falk about this creation: "The sculpture, the willfulness of the poem are unique, exemplary, indeed completely priceless. In these and similar products, it is Wieland's true nature, I would even say at its very best, that gives us pleasure."

"Oberon"

[ 29 ] Wieland reached the pinnacle of his creativity in his "Oberon". This romantic epic was written between November 1778 and February 1780 and was published in "Mercur" in the first months of 1780. Two intellectual currents flowed together in this poetic work. One arose from Wieland's interest in the character of Oberon, the fairy or elf king in Shakespeare's A Midsummer Night's Dream. The second came from the "Bibliorh&que universelle des Romans" so often used by our poet. It is the story of a knight from the time of Charlemagne, Huon of Bordeaux. According to an old book of chivalry, it was incorporated into the aforementioned French library through an excerpt prepared by Count Tressan. - Wieland has now interwoven the quarrel and reconciliation of the ghost king Oberon with his wife Titania with the love and knightly adventure of the old Frankish hero, who travels to the Orient to conquer his wife under the greatest dangers and battles, and who then has to undergo the strongest tests of courage, privation and loyalty with the latter before he achieves his happiness. These tests are imposed on him by Oberon himself. For the test of his and his wife's fidelity must also lead to a turn for the better in the fate of Oberon and Titania. - In the most beautiful way, our poet develops these threads, half earthly, half supernatural, in true Romantic style. The whole can be followed like a grandly unfolding dream plot. For just as the dream creates and resolves conflicts, so it happens here. But the progress is always based, if not on an external, then all the more on an inner spiritual necessity and lawfulness. And this regularity is completely dramatic throughout the long twelve cantos. The treatment of verse and language is masterly in every respect. Goethe fully recognized all this and therefore wrote to Lavater after the poem was published: "Oberon will be loved and admired as a masterpiece of poetic art as long as poetry remains poetry, gold gold and crystal crystal." - Many have objected to the composition of the poem, believing that the poet has not fully succeeded in uniting the two plots linked to the couple Huon and Rezia on the one hand and Oberon on the other. Anyone who penetrates into the basic romantic character of the whole cannot make such an assertion. In such a style, the free interplay of motifs, the weaving in a dreamlike twilight, is not only possible, but quite appealing. And with such a style it is inadmissible to demand a strictly realistic motivation, an intellectual, dry clarity. Wieland also felt completely in his element during this work. He wrote to Merck on August 19, 1779: "My fifth and sixth cantos seem to me, entre nous, so good that it only annoys me not to be able to keep such a work until after my death. Then, I am sure, it would make a sensation from its rising to its passing." In a letter to a friend in Zurich, he calls Oberon the best thing that his head and heart have produced together since the former matured and the latter became calmer. When the work was published, Goethe even delighted his friend with a laurel wreath, to which he added the following significant lines: "When reading your Oberon, I would often have wished to testify my applause and pleasure to you quite vividly; there are so many things I have to tell you that I will probably never tell you. But, you know, the soul falls from the manifold into the simple when it thinks long; therefore, instead of everything, I send you here a sign, which I beg you to take in its primitive sense, as it is very significant. Receive from the hands of friendship what fellow and posterity will gladly confirm to you." It is by no means too much to say that many of the best of his age were quite in line with Goethe in their judgment of "Oberon".

[ 30 ] In a style similar to that of Oberon, Wieland then worked on a story whose basis was taken from an Italian novel of the sixteenth century: "Clelia and Sinibald, a legend from the twelfth century." However, he was unable to reach the heights of the former work. - The short story "The Water Skid" was also begun at that time, but was probably not completed until 1795.

[ 31 ] Through the latter creations, Wieland became the father of the important intellectual movement known as "German Romanticism". Even if he is less often mentioned in this context, in essence he certainly belongs in this direction with some of his finest achievements.

[ 32 ] Between all these works lies the three-act Singspiel "Rosamund", which was intended for performance on the Mannheim stage in 1777. In order to attend the latter, Wieland traveled to Mannheim in the winter of 1777 to 1778 and, to his deepest satisfaction, was able to meet the admirer of his muse, Goethe's mother, Frau Rat in Frankfurt am Main, who was a friend of his. - This was a very fruitful time for Wieland's work. The light dramatic works "La Philosophie endormie" and "Pandora" were also written during these years. The inspiration for the essay "Einige Lebensumstände Hans Sachsens", which was written in 1776, came from his correspondence with Goethe.

Wieland and older schools of thought

[ 33 ] Lavater's "Physiognomics" prompted Wieland to write "Thoughts on the Ideals of the Ancients" in 1777. In such prose writings, the richness, diversity and style of his mind became apparent. What can be said of these "Ideals" in this direction also applies to the "Dialogues in Elysium" written in 1780, the "Conversations on Some Recent World Events" (1782), the "Conversations with the Gods" (1789 to 1793) and especially the "Introduction to the Seventh Letter of Horace" (1781 to 1782), the "Epistle to a Young Poet" (1782). In the latter, he turns against immature young poets who turn to famous personalities in the belief that they are special geniuses, often making them quite uncomfortable. As editor of the "Mercur", Wieland naturally had to endure such an onslaught in particular. - The essay "Was ist Hochteutsch" (What is High German) belongs to the year 1782. Wieland also worked as a translator during this time. He published "Horace's Letters" (1781 to 1782), his "Satires" (1784 to 1786) and "Lucian of Samosata's Complete Works" (until 1789). - In his light, witty manner, he treated the much-maligned cynic Peregrinus Proteus (in the "Secret History of the Philosopher pp.") from 1789 to 1791, for whom he acted as advocate, as he did a few years later for the often-attacked Apollonius of Tyana in the novel "Agathodaemon". In this last work, he had the opportunity to address the cultural conditions at the time of the emergence of Christianity and its first form itself. He knew how to treat this difficult subject with spirit and dignity, in his own way. He was no less successful in doing this for the conditions in Greece at the time of the fourth century BC in the novel "Aristipp and some of his contemporaries" (1800). The work is written in epistolary form and shows an in-depth knowledge of the period from which the material originates. And this knowledge has been artistically processed in the free, intelligent drawing of personalities and events. - The poet also chose the epistolary form for two other stories that deal with a somewhat later culture in a similar way: "Menander and Glycerion" (1802) and "Krates and Hipparchia" (1804). In the first work, Wieland wants to give an unvarnished picture of Greek love life; in the second, he wants to show that the idea of a spiritualized conception of love was not at all alien to this life. - A number of novellistic stories are combined under the overall title "Das Hexameron von Rosenhain".

Wieland's last works

[ 34 ] In 1804, "Euthanasia. Conversations on life after death". Here, Wieland turned against the narrow-minded notion that virtue only acquires its value through its reward in a future life, rather than carrying it within itself.

[ 35 ] Of occasional poems, the following are worthy of attention due to the beauty of their language and the warmth of their content: "To Olympia" and "On October 24, 1784". They are addressed to Duchess Amalia, his "Olympian patron queen", while "Merlin's prophesying voice" is addressed to the hereditary princess Maria Pavlovna. The latter poem marks the end of Wieland's poetic career.

[ 36 ] Wieland's patriarchal nature was often emphasized in his circle of friends. And for the quiet nature of his Weimar life, which flowed with participation in all things human, this description is certainly apt. His personal existence is characterized by this calmness and a harmony of soul that is quite congenial within certain limits, and this is also reflected in all his later creations. Only in such a way was it possible to find the tones that we encounter in "Aristippus", only such inner unity can the spiritual irony with which Athenian life at the time of Pericles is richly depicted. The character portrayal of Socrates in this epistolary novel also stems from the same view of life and attitude. - For all the unpretentiousness of his nature, Wieland imprinted his own character on all his works. It has been shown that he borrowed his material either from other literary creations or from cultural and intellectual history. As such, he knew how to put his stamp on the foreign, the appropriated. Its significance lies in the way it is treated. And this form of Wieland's independence can even be seen in his translations of Lucian, Florazen and Cicero.

[ 37 ] Nowhere are his translations literal, but they are always real conquests of the foreign for German intellectual life.

Wieland's last years

[ 38 ] The effect that Wieland achieved is probably best expressed in the fact that the Göschen publishing house in Leipzig was able to begin a complete edition of his works in 1794, even in four different editions. This had grown to 36 volumes by 1802. - From 1797 onwards, the poet was able to live on the Osmannstedt estate, which he had purchased. Wieland's long-desired quiet solitude was marred by the fact that in September 1800 he had to watch Sophie Brentano, the granddaughter of his childhood friend la Roche, who had become very dear to him, pass away at the most beautiful age. She had visited Osmannstedt twice, in 1799 and 1800, the first time with her grandmother. The other loss that hit Wieland was the death of his wife in November 1801. - He was no longer able to stay on his estate alone; he sold it and spent the rest of his life back in Weimar. - He had to mourn loved ones even more often, such as Herder in 1803, to whom he was deeply attached as a friend, Sophie la Roche in February 1807 and the noble woman to whom he owed so much, Duchess Amalie, in April of the same year. In 1806, he also witnessed the storm of war that blew over Germany and, like Goethe, got to know Napoleon personally. The latter even decorated him with the Legion of Honor. In the period that followed, Wieland was even quieter than before, since the friends mentioned were still alive. He also knew how to enjoy and make use of this peace and quiet. And on January 20, 1813, the life of the octogenarian died quietly and calmly. He was buried on the 25th in the Osmannstedt garden, which used to be his property and where Sophie Brentano and his wife are buried. There is a small memorial on the grave with the inscription: "Love and friendship embraced the kindred souls in life / And their mortal lives are covered by this common stone." - Goethe gave a funeral oration honoring his friend in the most beautiful way in the "Amalia" lodge of the Freemasons, which Wieland had joined in 1809.

[ 39 ] If Wieland's posthumous fame could not be fully realized by the great stars Lessing, Schiller and Goethe, the greatest of the three, Goethe himself, did much to ensure that the esteemed contributor to the development of German intellectual life was given his due.

[ 1 ] Francesco Redi, the Italian natural scientist, was considered a dangerous heretic by the leading scholars of the seventeenth century because he maintained that even the lowest animals originate through reproduction. He narrowly escaped the martyr-destiny of Giordano Bruno or Galileo. For the orthodox scientist of that time believed that worms, insects, and even fish could originate out of lifeless mud. Redi maintained that which today is generally acknowledged: that all living creatures have descended from living creatures. He committed the sin of recognizing a truth two centuries before science found its “irrefutable” proof. Since Pasteur has carried out his investigations, there can be no longer any doubt about the fact that those cases were merely illusion in which people believed that living creatures could come into existence out of lifeless substances through “spontaneous generation”. The life germs entering such lifeless substances escaped observation. With proper means, Pasteur prevented the entrance of such germs into substances in which, ordinarily, small living creatures come into existence, and not even a trace of the living was formed. Thus it was demonstrated that the living springs only from the life germ. Redi had been completely correct.

[ 2 ] Today, the spiritual scientist, the anthroposophist, finds himself in a situation similar to that of the Italian scientist.

On the basis of his knowledge, he must maintain in regard to the soul what Redi maintained in regard to life. He must maintain that the soul nature can spring only from the soul. And if science advances in the direction it has taken since the seventeenth century, then the time will come when, out of its own nature, science will uphold this view. For—and this must be emphasized again and again—the attitude of thought which underlies the anthroposophical conception of today is no other than the one underlying the scientific dictum that insects, worms and fish originate from life germs and not from mud. The anthroposophical conception maintains the postulate: “Every soul originates out of the soul nature,” in the same sense and with the same significance in which the scientist maintains: “Everything living originates out of the living.”¹

[ 3 ] Today's customs differ from those of the seventeenth century. The attitudes of mind underlying the customs have not changed particularly. To be sure, in the seventeenth century, heretical views were persecuted by means no longer considered human today. Today, spiritual scientists, anthroposophists, will not be threatened with burning at the stake: one is satisfied in rendering them harmless by branding them as visionaries and unclear thinkers. Current science designates them fools. The former execution through the inquisition has been replaced by modern, journalistic execution. The anthroposophists, however, remain steadfast; they console themselves in the consciousness that the time will come when some Virchow will say: “There was a time—fortunately it is now superseded—when people believed that the soul comes into existence by itself if certain complicated chemical and physical processes take place within the skull. Today, for every serious researcher this infantile conception must give way to the statement that everything pertaining to the soul springs from the soul.”

[ 4 ] One must by no means believe that spiritual science intends to prove its truths through natural science. It must be emphasized, however, that spiritual science has an attitude of mind similar to that of true natural science. The anthroposophist accomplishes in the sphere of the soul life what the nature researcher strives to attain in the domains perceptible to the eyes and audible to the ears. There can be no contradiction between genuine natural science and spiritual science. The anthroposophist demonstrates that the laws which he postulates for the soul life are correspondingly valid also for the external phenomena of nature. He does so because he knows that the human sense of knowledge can only feel satisfied if it perceives that harmony, and not discord, rules among the various phenomenal realms of existence. Today most human beings who strive at all for knowledge and truth are acquainted with certain natural-scientific conceptions. Such truths can be acquired, so to speak, with the greatest ease. The science sections of newspapers disclose to the educated and uneducated alike the laws according to which the perfect animals develop out of the imperfect, they disclose the profound relationship between man and the anthropoid ape, and smart magazine writers never tire of inculcating their readers with their conception of “spirit” in the age of the “great Darwin.” They very seldom add that in Darwin's main treatise there is to be found the statement: “I hold that all organic beings that have ever lived on this earth have descended from one primordial form into which the creator breathed the breath of life.” (Origin of Species, Vol. II, chapter XV.)—In our age it is most important to show again and again that Anthroposophy does not treat the conceptions of “the breathing in of life” and the soul as lightly as Darwin and many a Darwinian, but that its truths do not contradict the findings of true nature research. Anthroposophy does not wish to penetrate into the mysteries of spirit-life upon the crutches of natural science of the present age, but it merely wishes to say: “Recognize the laws of the spiritual life and you will find these sublime laws verified in corresponding form if you descend to the domain in which you can see with eyes and hear with ears.” Natural science of the present age does not contradict spiritual science; on the contrary, it is itself elemental spiritual science. Only because Haeckel applied to the evolution of animal life the laws which the psychologists since ancient days have applied to the soul, did he achieve such beautiful results in the field of animal life. If he himself is not of this conviction, it does not matter; he simply does not know the laws of the soul, nor is he acquainted with the research which can be carried on in the field of the soul.^e1 The significance of his findings in his field is thereby not diminished. Great men have the faults of their virtues. Our task is to show that Haeckel in the field where he is competent is nothing but an anthroposophist.—By linking up with the natural-scientific knowledge of the present age, still another aid offers itself to the spiritual scientist. The objects of outer nature are, so to speak, to be grasped by our hands. It is, therefore, easy to expound their laws. It is not difficult to realize that plants change when they are transplanted from one region into another. Nor is it hard to visualize that a certain animal species loses its power of eyesight when it lives for a certain length of time in dark caves. By demonstrating the laws which are active in such processes, it is easy to lead over to the less manifest, less comprehensible laws which we encounter in the field of the soul life.—if the anthroposophist employs natural science as an aid, he merely does so in order to illustrate what he is saying. He has to show that anthroposophic truths, with respective modifications, are to be found in the domain of natural science, and that natural science cannot be anything but elemental spiritual science; and he has to employ natural-scientific concepts in order to lead over to his concepts of a higher nature.

[ 5 ] The objection might be raised here that any inclination toward present-day natural-scientific conceptions might put spiritual science into an awkward position for the simple reason that these conceptions themselves rest upon a completely uncertain foundation. It is true: There are scientists who consider certain fundamental principles of Darwinism as irrefutable, and there are others who even today speak of a “crisis in Darwinism.” The former consider the concepts of “the omnipotence of natural selection” and “the struggle for survival” to be a comprehensive explanation of the evolution of living creatures; the latter consider this “struggle for survival” to be one of the infantile complaints of modern science and speak of the “impotence of natural selection.”—If matters depended upon these specific, problematic questions, it were certainly better for the anthroposophist to pay no attention to them and to wait for a more propitious moment when an agreement with natural science might be achieved. But matters do not depend upon these problems. What is important, however, is a certain attitude, a mode of thought within natural-scientific research in our age, certain definite great guiding lines, which are adhered to everywhere, even though the thoughts of various researchers and thinkers concerning specific questions diverge widely. It is true: Ernst Haeckel's and Virchow's conceptions of the “genesis of man” diverge greatly. But the anthroposophical thinker might consider himself fortunate if leading personalities were to think as clearly about certain comprehensive viewpoints concerning the soul life as these opponents think about that which they consider absolutely certain in spite of their disagreement. Neither the adherents of Haeckel nor those of Virchow search today for the origin of worms in lifeless mud; neither the former nor the latter doubt that “all living creatures originate from the living,” in the sense designated above.—In psychology we have not yet advanced so far. Clarity is completely lacking concerning a view point which might be compared with such scientific fundamental convictions. Whoever wishes to explain the shape and mode of life of a worm knows that he has to consider its ovum and ancestors; he knows the direction in which his research must proceed, although the viewpoints may differ concerning other aspects of the question, or even the statement may be made that the time is not yet ripe when definite thoughts may be formed concerning this or that point.—Where, in psychology, is there to be found a similar clarity? The fact that the soul² has spiritual qualities, just as the worm has physical ones, does not cause the researcher to approach—as he should—the one fact with the same attitude of mind as he approaches the other. To be sure, our age is under the influence of thought habits which prevent innumerable people, occupied with these problems, from entering at all properly upon such demands.—True, it will be admitted that the soul qualities of a human being must originate somewhere just as do the physical ones. The reasons are being sought for the fact that the souls of a group of children are so different from one another, although the children all grew up and were educated under identical circumstances; that even twins differ from one another in essential characteristics, although they always lived at the same place and under the care of the same nurse. The case of the Siamese Twins is quoted, whose final years of life were, allegedly, spent in great discomfort in consequence of their opposite sympathies concerning the North-American Civil War. We do not deny that careful thought and observation have been directed upon such phenomena and that remarkable studies have been made and results achieved. But the fact remains that these efforts concerning the soul life are on a par with the efforts of a scientist who maintains that living creatures originate from lifeless mud. In order to explain the lower psychic qualities, we are undoubtedly justified in pointing to the physical forebears and in speaking of heredity, just as we do in the case of bodily traits. But we deliberately close our eyes to the most important aspect of the matter if we proceed in the same direction with respect to the higher soul qualities, the actually spiritual in man. We have become accustomed to regard these higher soul qualities as a mere enhancement, as a higher degree of the lower ones. And we therefore believe that an explanation might satisfy us which follows the same lines as the explanation offered for the soul qualities of the animal.

[ 6 ] It is not to be denied that the observation of certain soul functions of higher animals may easily lead to this mistaken conception. We only need draw attention to the fact that dogs show remarkable proof of a faithful memory; that horses, noticing the loss of a horse shoe, walk of their own accord to the blacksmith who has shod them before; that animals which are shut up in a room, can by themselves open the door; we might quote many more of these astonishing facts. Certainly, the anthroposophist, too, will not refrain from admitting the possibility of continued enhancement of animal faculties. But must we, for that reason, obliterate the difference between the lower soul traits which man shares with the animal, and the higher spiritual qualities which man alone possesses? This can only be done by someone who is completely blinded by the dogmatic prejudice of a “science” which wishes to stick fast to the facts of the coarse, physical senses. Simply consider what is established by indisputable observation, namely, that animals, even the highest-developed ones, cannot count and therefore are unable to learn arithmetic. The fact that the human being is distinguished from the animal by his ability to count was considered a significant insight even in ancient schools of wisdom.—Counting is the simplest, the most insignificant of the higher soul faculties. For that very reason we cite it here, because it indicates the point where the animal-soul element passes over into the spirit-soul element, into the higher human element. Of course, it is very easy to raise objections here also. First, one might say that we have not yet reached the end of the world and that we might one day succeed in what we have not yet been able to do, namely, to teach counting to intelligent animals. And secondly, one might point to the fact that the brain has reached a higher stage of perfection in man than in the animal, and that herein lies the reason for the human brain's higher degrees of soul activity. We may fully concur with the persons who raise these objections. Yet we are in the same position concerning those people who, in regard to the fact that all living creatures spring from the living, maintain over and over again that the worm is governed by the same chemical and physical laws that govern the mud, only in a more complicated manner. Nothing can be done for a person who wishes to disclose the secrets of nature by means of trivialities and what is self-evident. There are people who consider the degree of insight they have attained to be the most penetrating imaginable and to whom, therefore, it never occurs that there might be someone else able to raise the same trivial objections, did he not see their worthlessness.—No objection can be raised against the conception that all higher processes in the world are merely higher degrees of the lower processes to be found in the mud. But just as it is impossible for a person of insight today to maintain that the worm originates from the mud, so is it impossible for a clear thinker to force the spirit-soul nature into the same concept-pattern as that of the animal-soul nature. Just as we remain within the sphere of the living in order to explain the descent of the living, so must we remain in the sphere of the soul-spirit nature in order to understand the soul-spirit nature's origin.

[ 7 ] There are facts which may be observed everywhere and which are bypassed by countless people without their paying any attention to them. Then someone appears who, by becoming aware of one of these facts, discovers a fundamental and far-reaching truth. It is reported that Galileo discovered the important law of the pendulum by observing a swinging chandelier in the cathedral of Pisa. Up to that time, innumerable people had seen swinging church lamps without making this decisive observation. What matters in such cases is that we connect the right thoughts with the things we see. Now, there exists a fact which is quite generally accessible and which, when viewed in an appropriate manner, throws a clear light upon the character of the soul-spirit nature. This is the simple truth that every human being has a biography, but not the animal. To be sure, certain people will say: Is it not possible to write the life story of a cat or a dog? The answer must be: Undoubtedly it is; but there is also a kind of school exercise which requires the children to describe the fate of a pen. The important point here is that the biography has the same fundamental significance in regard to the individual human being as the description of the species has in regard to the animal. Just as I am interested in the description of the lion-species in regard to the lion, so am I interested in the biography in regard to the individual human being. By describing their human species, I have not exhaustively described Schiller, Goethe, and Heine, as would be the case regarding the single lion once I have recognized it as a member of its species. The individual human being is more than a member of his species. Like the animal, he shares the characteristics of his species with his physical forebears. But where these characteristics terminate, there begins for the human being his unique position, his task in the world. And where this begins, all possibility of an explanation according to the pattern of animal-physical heredity ceases. I may trace back Schiller's nose and hair, perhaps even certain characteristics of his temperament, to corresponding traits in his ancestors, but never his genius. And naturally, this does not only hold good for Schiller. This also holds good for Mrs. Miller of Gotham. In her case also, if we are but willing, we shall find soul-spiritual characteristics which cannot be traced back to her parents and grand-parents in the same way we can trace the shape of her nose or the blue color of her eyes. It is true, Goethe has said that he had received from his father his figure and his serious conduct of life, and from his little mother his joyous nature and power of fantasy, and that, as a consequence, nothing original was to be found in the whole man. But in spite of this, nobody will try to trace back Goethe's gifts to father and mother—and be satisfied with it—in the same sense in which we trace back the form and manner of life of the lion to his forebears.—This is the direction in which psychology must proceed if it wishes to parallel the natural-scientific postulate that “all living creatures originate from the living” with the corresponding postulate that “everything of the nature of the soul is to be explained by the soul-nature.” We intend to follow up this direction and show how the laws of reincarnation and karma, seen from this point of view, are a natural-scientific necessity. [ 8 ] It seems most peculiar that so many people pass by the question of the origin of the soul-nature simply because they fear that they might find themselves caught in an uncertain field of knowledge. They will be shown what the great scientist Carl Gegenbaur has said about Darwinism. Even if the direct assertions of Darwin may not be entirely correct, yet they have led to discoveries which without them would not have been made. In a convincing manner Darwin has pointed to the evolution of one form of life out of another one, and this has stimulated the research into the relationships of such forms. Even those who contest the errors of Darwinism ought to realize that this same Darwinism has brought clarity and certainty to the research into animal and plant evolution, thus throwing light into dark reaches of the working of nature. Its errors will be overcome by itself. If it did not exist, we should not have its beneficial consequences. In regard to the spiritual life, the person who fears uncertainty concerning the anthroposophical conception ought to concede to it the same possibility; even though anthroposophical teachings were not completely correct, yet they would, out of their very nature, lead to the light concerning the riddles of the soul. To them, too, we shall owe clarity and certainty. And since they are concerned with our spiritual destiny, our human destination, our highest tasks, the bringing about of this clarity and certainty ought to be the most significant concern of our life. In this sphere, striving for knowledge is at the same time a moral necessity, an absolute moral duty.

[ 9 ] David Friedrich Strauss endeavored to furnish a kind of Bible for the “enlightened” human being in his book, Der alte und neue Glaube (Faith—Ancient and Modern). “Modern faith” is to be based on the revelations of natural science, and not on the revelations of “ancient faith” which, in the opinion of this apostle of enlightenment, have been superceded. This new Bible has been written under the impression of Darwinism by a personality who says to himself: Whoever, like myself, counts himself among the enlightened, has ceased, long before Darwin, to believe in “supernatural revelation” and its miracles. He has made it clear to himself that in nature there hold sway necessary, immutable laws, and whatever miracles are reported in the Bible would be disturbances, interruptions of these laws; and there cannot be such disturbances and interruptions. We know from the laws of nature that the dead cannot be reawakened to life: therefore, Jesus cannot have reawakened Lazarus.—However,—so this enlightened person continues—there was a gap in our explanation of nature. We were able to understand how the phenomena of the lifeless may be explained through immutable laws of nature; but we were unable to form a natural conception about the origin of the manifold species of plants and animals and of the human being himself. To be sure, we believed that in their case also we are concerned merely with necessary laws of nature; but we did not know their nature nor their mode of action. Try as we might, we were unable to raise reasonable objection to the statement of Carl von Linné, the great nature-researcher of the eighteenth century, that there exist as many “species in the animal and plant kingdom as were originally created in principle.” Were we not confronted here with as many miracles of creation as with species of plants and animals? Of what use was our conviction that God was unable to raise Lazarus through a supernatural interference with the natural order, through a miracle, when we had to assume the existence of such supernatural deeds in countless numbers. Then Darwin appeared and showed us that, through immutable laws of nature (natural selection and struggle for life), the plant and animal species come into existence just as do the lifeless phenomena. Our gap in the explanation of nature was filled.

[ 10 ] Out of the mood which this conviction engendered in him, David Friedrich Strauss wrote down the following statement of his “ancient and modern belief”: “We philosophers and critical theologians spoke to no purpose in denying the existence of miracles; our authoritative decree faded away without effect because we were unable to prove their dispensability and give evidence of a nature force which could replace them in the fields where up to now they were deemed most indispensable. Darwin has given proof of this nature force, this nature process, he has opened the door through which a fortunate posterity will cast the miracle into oblivion. Everybody who knows what is connected with the concept ‘miracle’ will praise him as one of the greatest benefactors of the human race.”

[ 11 ] These words express the mood of the victor. And all those who feel like Strauss may disclose the following view of the “modern faith”: Once upon a time, lifeless particles of matter have conglomerated through their inherent forces in such a way as to produce living matter. This living matter developed, according to necessary laws, into the simplest, most imperfect living creatures. These, according to similarly necessary laws, transformed themselves further into the worm, the fish, the snake, the marsupial, and finally into the ape. And since Huxley, the great English nature researcher, has demonstrated that human beings are more similar in their structure to the most highly developed apes than the latter are to the lower apes, what then stands in the way of the assumption that the human being himself has, according to the same natural laws, developed from the higher apes? And further, do we not find what we call higher human spiritual activity, what we call morals, in an imperfect condition already with the animal. May we doubt the fact that the animals—as their structure became more perfect, as it developed into the human form, merely on the basis of physical laws—likewise developed the indications of intellect and morals to be found in them to the human stage?

[ 12 ] All this seems to be perfectly correct. Although everybody must admit that our knowledge of nature will not for a long time to come be in the position to conceive of how what has been described above takes place in detail, yet we shall discover more and more facts and laws; and thus the “modern faith” will gain more and firmer supports.

[ 13 ] Now it is a fact that the research and study of recent years have not furnished such solid supports for this belief; on the contrary, they have contributed greatly to discredit it. Yet it holds sway in ever extending circles and is a great obstacle to every other conviction.

[ 14 ] There is no doubt that if David Friedrich Strauss and those of like mind are right, then all talk of higher spiritual laws of existence is an absurdity; the “modern faith” would have to be based solely on the foundations which these personalities assert are the result of the knowledge of nature.

[ 15 ] Yet, whoever with unprejudiced mind follows up the statements of these adherents of the “modern faith” is confronted by a peculiar fact. And this fact presses upon us most irresistibly if we look at the thoughts of those people who have preserved some degree of impartiality in the face of the self-assured assertions of these orthodox pioneers of progress.

[ 16 ] For there are hidden corners in the creed of these modern believers. And if we uncover what exists in these corners, then the true findings of modern natural science shine forth in full brilliance, but the opinions of the modern believers concerning the human being begin to fade away.³

[ 17 ] Let us throw light into a few of these corners. At the outset, let us keep to that personality who is the most significant and the most venerable of these modern believers. On page 804 of the ninth edition of Haeckel's Natuerliche Schoepfungsgeschichte (Natural Genesis) we read: “The final result of a comparison of animals and man shows that between the most highly developed animal souls and the lowest human souls there exists only a small quantitative, but no qualitative difference; this difference is much smaller than the difference between the lowest and the highest human souls, or the difference between the highest and the lowest animal souls.” Now, what is the modern believer's attitude toward such a fact? He announces: we must explain the difference between the lower and the higher animal souls as a consequence of necessary and immutable laws. And we study these laws. We ask ourselves: how did it come about that out of animals with a lower soul have developed those with a higher soul? We look in nature for conditions through which the lower may develop into the higher. We then find, for example, that animals which have migrated to the caves of Kentucky become blind there. It becomes clear to us that through the sojourn in the darkness the eyes have lost their function. In these eyes the physical and chemical processes no longer take place which were carried out during the act of seeing. The stream of nourishment which has formerly been used for this activity is now diverted to other organs. The animals change their shape. In this way, new animal species can arise out of existing ones if only the transformation which nature causes in these species is sufficiently great and manifold.—What actually takes place here? Nature brings about changes in certain beings; and these changes later also appear in their descendants. We say: they are transmitted by heredity. Thus the coming into existence of new animal and plant species is explained.

[ 18 ] The modern believers now continue happily in the direction of their explanation. The difference between the lowest human souls and the highest animal souls is not particularly great. Therefore, certain life conditions in which the higher animal souls have been placed have brought about changes by means of which they became lower human souls. The miracle of the evolution of the human soul has been cast out of the temple of the “modern faith” into oblivion, to use an expression of Strauss', and man has been classified among the animals according to “eternal, necessary” laws. Satisfied, the modern believer retires into peaceful slumber; he does not wish to go further.

[ 19 ] Honest thinking must disturb his slumber. For this honest thinking must keep alive around his couch the spirits which he himself has evoked. Let us consider more closely the above statement of Haeckel: “the difference (between higher animals and men) is much smaller than the difference between the lowest and the highest human souls.” If the modern believer admits this, may he then indulge in peaceful slumber as soon as he—according to his opinion—has explained the evolution of the lower men out of the highest animals?

[ 20 ] No, he must not do this, and if he does so nevertheless, then he denies the whole basis upon which he has founded his conviction. What would a modern believer reply to another who were to say: I have demonstrated how fish have originated from lower living creatures. This suffices. I have shown that everything evolves—therefore the species higher than the fish will doubtless have developed like the fish. There is no doubt that the modern believer would reply: Your general thought of evolution is useless; you must be able to show how the mammals originate; for there is a greater difference between mammals and fish than between fish and those animals on a stage directly below them.—And what would have to be the consequence of the modern believer's real faithfulness to his creed? He would have to say: the difference between the higher and lower human souls is greater than the difference between these lower souls and the animal souls on the stage directly below them; therefore I must admit that there are causes in the universe which effect changes in the lower human soul, transforming it in the same way as do the causes, demonstrated by me, which lead the lower animal form into the higher one. If I do not admit this, the species of human souls remain for me a miracle in regard to their origin, just as the various animal species remain a miracle to the one who does not believe in the transformation of living creatures through laws of nature.

[ 21 ] And this is absolutely correct: the modern believers, who deem themselves so greatly enlightened because they believe they have “cast out” the miracle in the domain of the living, are believers in miracles, nay, even worshipers of the miracle in the domain of the soul life. And only the following fact differentiates them from the believers in miracles, so greatly despised by them: these latter honestly avow their belief; the modern believers, however, have not the slightest inkling of the fact that they themselves have fallen prey to the darkest superstition.

[ 22 ] And now let us illumine another corner of the “modern belief.” In his Anthropology, Dr. Paul Topinard has beautifully compiled the findings of the modern theory of the origin of man. At the end of his book he briefly recapitulates the evolution of the higher animal forms in the various epochs of the earth according to Haeckel: “At the beginning of the earth period designated by geologists the Laurentian period, the first nuclei of albumin were formed by a chance meeting of certain elements, i.e. carbon, oxygen, hydrogen, and nitrogen, under conditions probably only prevailing at that epoch. From them, through spontaneous generation, monads developed (the smallest, imperfect living creatures). These split and multiplied, rearranged themselves into organs, and finally, after a series of transformations which Haeckel estimates as nine, they bestowed life upon certain vertebrae such as the amphioxus lanceolatus.” We may skip the description of the further animal species in the same direction and add here at once Topinard's concluding sentences: “In the twentieth earth epoch, we find the anthropoid ape approximately during the whole Miocene period; in the twenty-first, the man-ape which does not yet possess speech and a corresponding brain. In the twenty-second period, Man finally appears as we know him, at least in his less perfect forms.” And now, after having cited what is to be understood as the “natural-scientific basis of the modern belief,” Topinard, in a few words, makes a significant confession. He says: “Here the classification comes to an abrupt halt. Haeckel forgets the twenty-third degree in which the brilliant Lamarck and Newton appear.”

[ 23 ] A corner in the creed of the modern believer is thereby exposed in which he points with the utmost clarity to facts, concerning which he denies his creed. He is unwilling to rise into the human soul sphere with the concepts with which he tried to find his way in the other spheres of nature.—Were he to do this, were he, with his attitude of mind acquired through the observation of external nature, to enter upon the sphere which Topinard calls the twenty-third degree, then he would have to say to himself: just as I derive the higher animal species from the lower through evolution, so do I derive the higher soul nature from the lower through evolution. I cannot understand Newton's soul if I do not conceive of it as having sprung from a preceding soul being. And this soul being can never be looked for in the physical ancestors. Were I to look for it there, I would turn upside down the whole method of nature research. How could it ever occur to a scientist to show the evolution of one animal species out of another if the latter, in regard to its physical makeup, were as dissimilar to the former as Newton, in regard to his soul, is to his forebears: One conceives of one animal species having proceeded from a similar one which is merely one degree lower than itself. Therefore, Newton's soul must have sprung from a soul similar to it, but only one degree lower, psychically. Newton's soul nature is comprised in his biography. I recognize Newton by his biography just as I recognize a lion by the description of its species. And I comprehend the species “lion” if I imagine that it has sprung from a species on a correspondingly lower stage. Thus I comprehend what is comprised in Newton's biography if I conceive of it as having developed from the biography of a soul which resembles it, is related to it as soul. From this follows that Newton's soul existed already in another form, just as the species “lion” existed previously in a different form.

[ 24 ] For clear thought, there is no escape from this conception. Only because the modern believers do not have the courage to think their thoughts through to the end do they not arrive at this final conclusion. Through it, however, the reappearance of the being who is comprised in the biography is secured.—Either we must abandon the whole natural-scientific theory of evolution, or we must admit that it must be extended to include the evolution of the soul. There are only two alternatives: either, every soul is created by a miracle, just as the animal species would have to be created by miracles if they have not developed one out of the other, or, the soul has developed and has previously existed in another form, just as the animal species has existed in another form.

[ 25 ] A few modern thinkers who have preserved some clarity and courage for logical thinking are a living proof of the above conclusion. They are just as unable to familiarize themselves with the thought of soul evolution, so strange to our age, as are the modern believers characterized above. But they at least possess the courage to confess the only other possible view, namely: the miracle of the creation of the soul. Thus, in the book on psychology by Professor Johannes Rehmke, one of the best thinkers of our time, we may read the following: “The idea of creation ... appears to us ... to be the only one suited to render comprehensible the mystery of the origin of the soul.” Rehmke goes so far as to acknowledge the existence of a conscious Universal-Being who, “as the only condition for the origin of the soul, would have to be called the creator of the soul.” Thus speaks a thinker who is unwilling to indulge in gentle spiritual slumber after having grasped the physical life processes, yet who is lacking the capacity of acknowledging the idea that each individual soul has evolved out of its previous form of existence. Rehmke has the courage to accept the miracle, since he is unable to have the courage to acknowledge the anthroposophical view of the reappearance of the soul, of reincarnation. Thinkers in whom the natural-scientific striving begins to be developed logically must of necessity arrive at this view. Thus, in the book, Neuchristentum und reale Religion (Neo-Christianity and Real Religion), by Julius Baumann, professor of philosophy at the University of Goettingen, we find the following (twenty-second) paragraph among the thirty-nine paragraphs of a Sketch of a Summary of Real-Scientific Religion: “Just as in inorganic nature the physical-chemical elements and forces do not disappear but only change their combinations, so is this also to be assumed, according to the real scientific method, in respect of the organic and organic-spiritual forces. The Human soul as formal unity, as connecting Ego, returns in new human bodies and is thus enabled to pass through all the stages of human evolution.”

[ 26 ] Whoever possesses the full courage for the natural-scientific avowal of faith of the present age must arrive at this conception. This, however, must not be misunderstood;we do not maintain that the more prominent thinkers among the modern believers are cowardly persons, in the ordinary sense of the word. It needed courage, indescribable courage to carry to victory the natural-scientific view in face of the resisting forces of the nineteenth century.⁵ But this courage must be distinguished from the higher one in regard to logical thinking. Yet just those nature researchers of the present age who desire to erect a world conception out of the findings of their domain are lacking such logical thinking. For, is it not a disgrace if we have to hear a sentence like the following, which was pronounced by the Breslau chemist Albert Ladenburg, in a lecture at a recent (1903) Conference of scientists: “Do we know anything about a substratum of the soul? I have no such knowledge.” After having made this confession, this same man continues: “What is your opinion concerning immortality? I believe that in regard to this question, more than in regard to any other, the wish is father to the thought, for I do not know a single scientifically proven fact which might serve as the basis for the belief in immortality.” What would the learned gentleman say if we were confronted by a speaker who said: “I know nothing about chemical facts. I therefore deny the chemical laws, for I know not a single scientifically proven fact which might serve as the basis for these laws.” Certainly, the professor would reply: “What do we care about your ignorance of chemistry? First study chemistry, then do your talking!” Professor Ladenburg does not know anything about a substratum of the soul; he, therefore, should not bother the world with the findings of his ignorance.

[ 27 ] Just as the nature researcher, in order to understand certain animal forms, studies the animal forms out of which these former have evolved, so the psychologist, rooted in natural science, must, in order to understand a certain soul form, study the soul form out of which the former has evolved. The skull form of higher animals is explained by scientists as having arisen out of the transformation of the lower animal skull. Therefore, everything belonging to a soul's biography ought to be explained by them through the biography of the soul out of which this soul concerned has evolved. The later conditions are the effects of former ones. That is to say, the later physical conditions are the effects of former physical conditions; likewise, the later soul conditions are the effects of former soul conditions. This is the content of the Law of Karma which says: all my talents and deeds in my present life do not exist separately as a miracle, but they are connected as effect with the previous forms of existence of my soul and as cause with future ones.

[ 28 ] Those who, with open spiritual eyes, observe human life and do not know this comprehensive law, or do not wish to acknowledge it, are constantly confronted by riddles of life. Let us quote one example for many. It is contained in Maurice Maeterlinck's book Le Temple Enseveli (The Buried Temple). This is a book which speaks of these riddles, which appear to present-day thinkers in a distorted shape because they are not conversant with the great laws in spiritual life of cause and effect, of Karma. Those who have fallen prey to the limited dogmas of the modern believers have no organ for the perception of such riddles. Maeterlinck puts [forth] one of these questions: “If I plunge into the water in zero weather in order to save my fellow man, or if I fall into the water while trying to push him into it, the consequences of the cold I catch will be exactly the same in both cases, and no power in heaven or earth beside myself or the man (if he is able to do so) will increase my suffering because I have committed a crime, or will relieve my pain because I performed a virtuous deed.” Certainly; the consequences in question here appear to an observation which limits itself to physical facts to be the same in both cases. But may this observation, without further research, be considered complete? Whoever asserts this holds, as a thinker, the same view point as a person who observes two boys being taught by two different teachers, and who observes nothing else in this activity but the fact that in both cases the teachers are occupied with the two boys for the same number of hours and carry on the same studies. If he were to enter more deeply upon the facts, he would perhaps observe a great difference between the two cases, and he would consider it comprehensible that one boy grows up to be an inefficient man, while the other boy becomes an excellent and capable human being.—And if the person who is willing to enter upon soul-spiritual connections were to observe the above consequences for the souls of the human beings in question, he would have to say to himself: what happens there cannot be considered as isolated facts. The consequences of a cold are soul experiences, and I must, if they are not to be deemed a miracle, view them as causes and effects in the soul life. The consequences for the person who saves a life will spring from causes different from those for the criminal; or they will, in the one or the other case, have different effects. And if I cannot find these causes and effects in the present life of the people concerned, if all conditions are alike for this present life, then I must look for the compensation in the past and the future life. Then I proceed exactly like the natural scientist in the field of external facts; he, too, explains the lack of eyes in animals living in dark caves by previous experiences, and he presupposes that present-day experiences will have their effects in future formations of races and species.

[ 29 ] Only he has an inner right to speak of evolution in the domain of outer nature who acknowledges this evolution also in the sphere of soul and spirit. Now, it is clear that this acknowledgment, this extension of knowledge of nature beyond nature is more than mere cognition. For it transforms cognition into life; it does not merely enrich man's knowledge, it provides him with the strength for his life's journey. It shows him whence he comes and whither he goes. And it will show him this whence and whither beyond birth and death if he steadfastly follows the direction which this knowledge indicates. He knows that everything he does is a link in the stream which flows from eternity to eternity. The point of view from which he regulates his life becomes higher and higher. The man who has not attained to this state of mind appears as though enveloped in a dense fog, for he has no idea of his true being, of his origin and goal. He follows the impulses of his nature, without any insight into these impulses. He must confess that he might follow quite different impulses, were he to illuminate his path with the light of knowledge. Under the influence of such an attitude of soul, the sense of responsibility in regard to life grows constantly. If the human being does not develop this sense of responsibility in himself, he denies, in a higher sense, his humanness. Knowledge lacking the aim to ennoble the human being is merely the satisfying of a higher curiosity. To raise knowledge to the comprehension of the spiritual, in order that it may become the strength of the whole life, is, in a higher sense, duty. Thus it is the duty of every human being to seek the understanding for the Whence and Whither of the Soul.

• 1. It is necessary to make this statement, for today superficial readers are numerous, and they are always ready to read all manner of nonsense into the expositions of a thinker, even though the latter takes great pains to express himself precisely. For that reason I should like to add here quite especially that it would never occur to me to fight those who, resting upon scientific premises, follow up the problem of “spontaneous generation.” But even though it may be a fact that somehow mere “lifeless” substances do unite to form living albumin, this does not prove that, rightly understood, Redi's conception is wrong.
• e1. While research has been undertaken in the “field of the soul” by modern psychologists, the only difficulty is that modern psychology denies the existence of the soul apart from the physical body. (Editor.)
• 2. The adherents of Wundt must feel disagreeably affected by my speaking of “soul” in such outmoded fashion, while they swear by the words of their master who just recently has proclaimed that we ought not to speak of “soul” since, after the “mythologizing of phenomena has evaporated into the transcendental,” nothing has remained of this “super-real” soul substance but an “interrelated occurrence.” Well, Wundt's wisdom resembles the assertion that we must not speak of “lily” because we are merely concerned with color, form, the process of growth, and so forth. (Wundt, Naturwissenschaft und Psychologie, Natural Science and Psychology.)
• 3. There may be many people today who wish to inform themselves quickly about the teachings of spiritual science. They will find it very bothersome if we first present to them explicitly the natural-scientific facts in a light that will make them serve as the basis upon which an anthroposophical view may be erected. They say: we wish to hear something about spiritual science, but you give us natural-scientific facts which every educated person knows. This is an objection which shows very clearly how little our contemporaries are inclined to think seriously. In reality, those who make the above statement know nothing at all about the far-reaching consequences of their knowledge. The astronomer knows nothing about the consequences of astronomy, the chemist nothing about those of chemistry, and so forth. There is no salvation for them but to be modest and to listen quietly when they are shown that, because of the superficiality of their thinking, they know nothing at all about that which in their conceit they believe they have completely exhausted.—And even anthroposophists often believe that it is unnecessary to prove the convictions of karma and reincarnation by means of the findings of natural science. They do not know that this is the task of the human groups to which the inhabitants of Europe and America belong; and that without this basis the members of these groups cannot truly attain to spiritual-scientific insight. Whoever wishes merely to repeat what he hears from the great Teachers of the East, cannot become an anthroposophist within the European-American culture.
• 5. The writer of this essay cannot be charged with failure to acknowledge the great merits of our modern believers for the very reason that he himself, in his book Die Raetsel der Philosophie (Riddles of Philosophy), has presented these merits in connection with the spiritual evolution of their epoch, fully appreciating and acknowledging their value.

[ 1 ] Sleep has often been called the younger brother of death. This simile illustrates the paths of the human spirit more exactly than a superficial observation might feel inclined to assume. For it gives us an idea of the way in which the most manifold incarnations passed through by this human spirit are interrelated. In the first chapter of this book, Reincarnation and Karma, Concepts Compelled by the Modern Scientific Point of View, it has been shown that the present natural-scientific mode of thought, if it but understands itself properly, leads to the ancient teaching of the evolution of the eternal human spirit through many lives. This knowledge is necessarily followed by the question: how are these manifold lives interrelated? In what sense is the life of a human being the effect of his former incarnations, and how does it become the cause of the later incarnations? The picture of sleep presents an image of the relation of cause and effect in this field.¹ I arise in the morning. My continuous activity was interrupted during the night. I cannot resume this activity arbitrarily if order and connection are to govern my life. What I have done yesterday constitutes the conditions for my actions of today. I must make a connection with the result of my activities of yesterday. It is true in the fullest sense of the word that my deeds of yesterday are my destiny of today. I myself have shaped the causes to which I must add the effects. And I encounter these causes after having withdrawn from them for a short time. They belong to me, although I was separated from them for some time.

[ 2 ] The effects of my experiences of yesterday belong to me in still another sense. I myself have been changed by them. Let us suppose that I have undertaken something in which I succeeded only partially. I have pondered on the reason for this partial failure. If I have again to carry out a similar task, I avoid the mistakes I have recognized. That is, I have acquired a new faculty. Thereby my experiences of yesterday have become the causes of my faculties of today. My past remains united with me; it lives on in my present; and it will follow me into my future. Through my past, I have created for myself the position in which I find myself at present. And the meaning of life demands that I remain united with this position. Would it not be senseless if, under normal conditions, I should not move into a house I had caused to be built for myself?

[ 3 ] If the effects of my deeds of yesterday were not to be my destiny of today, I should not have to wake up today, but I should have to be created anew, out of the nothing. And the human spirit would have to be newly created, out of the nothing, if the results of its former lives were not to remain linked to its later lives. Indeed, the human being cannot live in any other position but the one which has been created through his previous life. He can do this no more than can certain animals, which have lost their power of sight as a result of their migration to the caves of Kentucky, live anywhere else but in these caves. They have, through their deed, through migration, created for themselves the conditions for their later existence. A being which has once been active is henceforth no longer isolated in the world; it has inserted itself into its deeds. And its future development is connected with what arises from the deeds. This connection of a being with the results of its deeds is the law of karma which rules the whole world. Activity that has become destiny is karma.

[ 4 ] And sleep is a good picture of death for the reason that the human being, during sleep, is actually withdrawn from the field of action upon which destiny awaits him. While we sleep, the events on this field of action run their course. For a time, we have no influence upon this course. Nevertheless, we find again the effects of our actions, and we must link up with them. In reality, our personality every morning incarnates anew in our world of deeds. What was separated from us during the night, envelops us, as it were, during the day.

[ 5 ] It is the same with the deeds of our former incarnations. Their results are embodied in the world in which we were incarnated. Yet they belong to us just as the life in the caves belongs to the animals which, through this life, have lost the power of sight. Just as these animals can only live if they find again the surroundings to which they have adapted themselves, so the human spirit is only able to live in those surroundings which, through his deeds, he has created for himself and are suited to him.

[ 6 ] Every new morning the human body is ensouled anew, as it were. Natural science admits that this involves a process which it cannot grasp if it employs merely the laws it has gained in the physical world. Consider what the natural scientist Du Bois-Reymond says about this in his address, Die Grenze des Naturerkennens (The Limits of the Cognition of Nature): “If a brain, for some reason unconscious, as for instance in dreamless sleep, were to be viewed scientifically”—(Du Bois-Reymond says “astronomically”)—“it would hold no longer any secrets, and if we were to add to this the natural-scientific knowledge of the rest of the body, there would be a complete deciphering of the entire human machine with its breathing, its heartbeat, its metabolism, its warmth, and so forth, right up to the nature of matter and force. The dreamless sleeper is comprehensible to the same degree that the world is comprehensible before consciousness appeared. But just as the world became doubly incomprehensible with the first stirring of consciousness, so the sleeper becomes incomprehensible with the first dream picture that arises in him.” This cannot be otherwise. For, what the scientist describes here as the dreamless sleeper is that part of the human being which alone is subject to physical laws. The moment, however, it appears again permeated by the soul, it obeys the laws of the soul-life. During sleep, the human body obeys the physical laws: the moment the human being wakes up, the light of intelligent action flashes forth, like a spark, into purely physical existence. We speak entirely in the sense of the scientist Du Bois-Reymond when we state: the sleeping body may be investigated in all its aspects, yet we shall not be able to find the soul in it. But this soul continues the course of its rational deeds at the point where this was interrupted by sleep.—Thus the human being, also in this regard, belongs to two worlds. In one world he lives his bodily life which may be observed by means of physical laws;in the other he lives as a spiritual-rational being, and about this life we are able to learn nothing by means of physical laws. If we wish to study the bodily life, we have to hold to the physical laws of natural science; but if we wish to grasp the spiritual life, we have to acquaint ourselves with the laws of rational action, such, for instance, as logic, jurisprudence, economics, aesthetics, and so forth.

[ 7 ] The sleeping human body, subject only to physical laws, can never accomplish anything in the realm of the laws of reason. But the human spirit carries these laws of reason into the physical world. And just as much as he has carried into it will he find again when, after an interruption, he resumes the thread of his activity.

[ 8 ] Let us hold on to the picture of sleep. If life is not to be meaningless, the personality has to link up today with its deeds of yesterday. It could not do so did it not feel itself joined to these deeds. I should be unable to pick up today the result of my activity of yesterday, had there not remained within myself something of this activity. If I had today forgotten everything that I have experienced yesterday, I should be a new human being, unable to link up with anything. It is my memory which enables me to link up with my deeds of yesterday.—This memory binds me to the effects of my action. That which, in the real sense, belongs to my life of reason,—logic, for instance,—is today the same it was yesterday. This is applicable also to that which did not enter my field of vision yesterday, indeed, which never entered it. My memory connects my logical action of today with my logical action of yesterday. If matters depended merely upon logic, we certainly might start a new life every morning. But memory retains what binds us to our destiny.

[ 9 ] Thus I really find myself in the morning as a threefold being. I find my body again which during my sleep has obeyed its merely physical laws. I find again my own self, my human spirit, which is today the same it was yesterday, and which is today endowed with the gift of rational action with which it was endowed yesterday. And I find—preserved by memory—everything that my yesterday, that my entire past has made of me.—

[ 10 ] And this affords us at the same time a picture of the threefold being of man. In every new incarnation the human being finds himself in a physical organism which is subject to the laws of external nature. And in every incarnation he is the same human spirit. As such he is the Eternal within the manifold incarnations. Body and Spirit confront one another. Between these two there must lie something just as memory lies between my deeds of yesterday and those of today. And this something is the soul. It preserves the effects of my deeds from former lives and brings it about that the spirit, in a new incarnation, appears in the form which previous earth lives have given it. In this way, body, soul, and spirit are interrelated. The spirit is eternal; birth and death rule in the body according to the laws of the physical world; both are brought together again and again by the soul as it fashions our destiny out of our deeds. (Each of the above-mentioned principles: body, soul, and spirit, in turn consists of three members. Thus the human being appears to be formed of nine members. The body consists of: (1) the actual body, (2) the life-body, (3) the sentient-body. The soul consists of: (4) the sentient-soul, (5) the intellectual-soul, (6) the consciousness-soul. The spirit consists of: (7) spirit-self, (8) life-spirit, (9) spirit-man. In the incarnated human being, 3 and 4, and 6 and 7 unite, flowing into one another. Through this fact the nine members appear to have contracted into seven members.)

[ 11 ] In regard to the comparison of the soul with memory we are also in a position to refer to modern natural science. The scientist Ewald Hering published a treatise in 1870 which bears the title: Ueber das Gedaechtnis als eine allgemeine Funktion der organisierten Materie (Memory as a General Function of Organized Matter). Ernst Haeckel agrees with Hering's point of view. He states the following in his treatise: Ueber die Wellenzeugung der Lebensteilchen (The Wave Generation of Living Particles): “Profound reflection must bring the conviction that without the assumption of an unconscious memory of living matter the most important life functions are utterly inexplicable. The faculty of forming ideas and concepts, of thinking and consciousness, of practice and habit, of nutrition and reproduction rests upon the function of the unconscious memory, the activity of which is much more significant than that of conscious memory. Hering is right in stating that it is memory to which we owe nearly everything that we are and have.” And now Haeckel tries to trace back the processes of heredity within living creatures to this unconscious memory. The fact that the daughter-being resembles the mother-being, that the former inherits the qualities of the latter, is thus supposed to be due to the unconscious memory of the living, which in the course of reproduction retains the memory of the preceding forms.—It is not a question here of investigating how much of the presentations of Hering and Haeckel are scientifically tenable; for our purposes it suffices to draw attention to the fact that the natural scientist is compelled to assume an entity which he considers similar to memory; he is compelled to do so if he goes beyond birth and death, and presumes something that endures beyond death. He quite naturally seizes upon a supersensible force in the realm where the laws of physical nature do not suffice.

[ 2 ] We must, however, realize that we are dealing here merely with a comparison, with a picture, when we speak of memory. We must not believe that by soul we understand something that is equivalent to conscious memory. Even in ordinary life it is not always conscious memory that is active when we make use of the experiences of the past. We bear within us the fruits of these experiences even if we do not always consciously remember what we have experienced. Who can remember all the details of his learning to read and write? Moreover, who was ever conscious of all those details? Habit, for instance, is a kind of unconscious memory.—By means of this comparison with memory we merely wish to point to the soul which inserts itself between body and spirit and constitutes the mediator between the Eternal and that which, as the Physical, is inwoven into the course of birth and death.

[ 13 ] The spirit that reincarnates thus finds within the physical world the results of its deeds as its destiny; and the soul that is bound to it, mediates the spirit's linking up with this destiny. Now we may ask: how can the spirit find the results of its deeds, since, on reincarnating, it is certainly placed in a world completely different from the one in which it existed previously? This question is based upon a very externalized conception of the web of destiny. If I transfer my residence from Europe to America, I, too, find myself in completely new surroundings. Yet my life in America is completely dependent upon my previous life in Europe. If I have been a mechanic in Europe, my life in America will take on a form quite different from the one it would take on had I been a bank clerk. In the one case I shall probably be surrounded in America by machines, in the other by banking papers. In every case my previous life determines my surroundings, it attracts, as it were, out of the whole environment those things which are related to it. This is also the case with my spirit-soul. It surrounds itself quite necessarily with what it is related to out of its previous life. This cannot constitute a contradiction of the simile of sleep and death if we realize that we are dealing only with a simile, although a most striking one. That I find in the morning the situation which I myself have created on the previous day is brought about by the direct course of events. That I find on reincarnating an environment that corresponds to the result of my deeds of the previous life is brought about through the affinity of my reborn spirit-soul with the things of this environment.

[ 14 ] What leads me into this environment? Directly the qualities of my spirit-soul on reincarnating. But I possess these qualities merely through the fact that the deeds of my previous lives have implanted them into the spirit-soul. These deeds, therefore, are the real cause of my being born into certain circumstances. And what I do today will be one of the causes of my finding myself in a later life within certain definite circumstances.—Thus man indeed creates his destiny for himself. This remains incomprehensible only as long as one considers the separate life as such and does not regard it as a link in the chain of successive lives.

[ 15 ] Thus we may say that nothing can happen to the human being in life for which he has not himself created the conditions. Only through insight into the law of destiny—karma—does it become comprehensible why “the good man has often to suffer, while the evil one may experience happiness.” This seeming disharmony of the one life disappears when the view is extended upon many lives.—To be sure, the law of karma must not be conceived of as being so simple that we might compare it to an ordinary judge or to civil justice. This would be the same as if we were to imagine God as an old man with a white beard. Many people fall into this error. Especially the opponents of the idea of karma proceed from such erroneous premises. They fight against the conception which they impute to the believers in karma and not against the conception held by the true knowers.

[ 16 ] What is the relation of the human being to his physical surroundings when he enters a new incarnation? This relation is composed of two factors: first, in the time between two consecutive incarnations he has had no part in the physical world; second, he passed through a certain development during that period. It is self-evident that no influence from the physical world can affect this development, for the spirit-soul then exists outside this physical world. Everything that takes place in the spirit-soul, it can, therefore, only draw out of itself, that is to say, out of the super-physical world. During its incarnation it was interwoven with the physical world of facts; after its discarnation through death, it is deprived of the direct influence of this factual world. It has merely retained from the latter that which we have compared to memory.—This “memory remnant” consists of two parts. These parts become evident if we consider what has contributed to its formation.—The spirit has lived in the body and through the body, therefore, it entered into relation with the bodily surroundings. This relation has found its expression through the fact that, by means of the body, impulses, desires, and passions have developed and that, through them, outer actions have been performed. Because he has a corporeal existence, the human being acts under the influence of impulses, desires, and passions. And these have a significance in two directions. On the one hand, they impress themselves upon the outer actions which the human being performs. And on the other, they form his personal character. The action I perform is the result of my desire; and I myself, as a personality, am what is expressed by this desire. The action passes over into the outer world;the desire remains within my soul just as the thought remains within my memory. And just as the thought image in my memory is strengthened through every new impression of like nature, so is the desire strengthened through every new action which I perform under its influence. Thus within my soul, because of corporeal existence, there lives a certain sum of impulses, desires, and passions. The sum total of these is designated by the expression “body of desire.”—This body of desire is intimately connected with physical existence, for it comes into being under the influence of the physical corporeality. The moment the spirit is no longer incarnated it cannot continue the formation of this body of desire. The spirit must free itself from this desire-body in so far as it was connected, through it, with the single physical life. The physical life is followed by another in which this liberation occurs. We may ask: Does not death signify the destruction also of this body of desire? The answer is: No; for to the degree in which, at every moment of physical life, desire surpasses satisfaction, desire persists even when the possibility of satisfaction has ceased. Only a human being who does not desire anything of the physical world has no surplus of desire over satisfaction. Only a man of no desires dies without retaining in his spirit a certain amount of desire. And this amount must gradually diminish and fade away after death. The state of this fading away is called “the sojourn in the region of desire.” It can easily be seen that the more the human being has felt bound to the sense life, the longer must this state persist.

[ 17 ] The second part of the “memory remnant” is formed in a different way. Just as desire draws the spirit toward the past life, so this second part directs it toward the future. The spirit, through its activity in the body, has become acquainted with the world to which this body belongs. Each new exertion, each new experience enhances this acquaintance. As a rule the human being does a thing better the second time than he does it the first. Experience impresses itself upon the spirit, enhancing its capacities. Thus our experience acts upon our future, and if we have no longer the opportunity to have experiences, then the result of these experiences remains as memory remnant.—But no experience could affect us if we did not have the capacity to make use of it. The way in which we are able to absorb the experience, the use we are able to make of it, determines its significance for our future. For Goethe, an experience had a significance quite different from the significance it had for his valet; and it produced results for Goethe quite different from those it produced for his valet. What faculties we acquire through an experience depends, therefore, upon the spiritual work we perform in connection with the experience.—I always have within me, at any given moment of my life, a sum total of the results of my experience. And this sum total forms the potential of capacities which may appear in due course.—Such a sum total of experiences the human spirit possesses when it discarnates. This the human spirit takes with it into supersensible life. Now, when it is no longer bound to physical existence by bodily ties and when it has divested itself also of the desires which chain it to this physical existence, then the fruit of its experience has remained with the spirit. And this fruit is completely freed from the direct influence of the past life. The spirit can now devote itself entirely to what it is capable of fashioning out of this fruit for the future. Thus the spirit, after having left the region of desire, is in a state in which its experiences of former lives transform themselves into potentials—that is to say, talents, capacities—for the future. The life of the spirit in this state is designated as the sojourn in the “region of bliss.” (“Bliss” may, indeed, designate a state in which all worry about the past is relegated to oblivion and which permits the heart to beat solely for the concerns of the future.) It is self-evident that the greater the potentiality exists at death for the acquirement of new capacities, the longer will this state in general last.

Naturally, it cannot be a question here of developing the complete scope of knowledge relating to the human spirit. We merely intend to show how the law of karma operates in physical life. For this purpose it is sufficient to know what the spirit takes out of this physical life into supersensible states and what it brings back again for a new incarnation. It brings with it the results of the experiences undergone in previous lives, transformed into the capacities of its being.—In order to realize the far-reaching character of this fact we need only elucidate the process by a single example. The philosopher, Kant, says: “Two things fill the soul with ever increasing wonder: the starry heavens above me and the moral law within me.” Every thinking human being must admit that the starry heavens have not sprung out of nothingness but have come gradually into existence. And it is Kant himself who in 1755, in a basic treatise, tried to explain the gradual formation of a cosmos. Likewise, however, we must not accept the fact of moral law without an explanation. This moral law, too, has not sprung from nothingness. In the first incarnations through which man passed the moral law did not speak in him in the way it spoke in Kant. Primitive man acts in accordance with his desires. And he carries the experiences which he has undergone through such action into the supersensible states. Here they become higher faculties. And in a subsequent incarnation, mere desire no longer acts in him, but it is now guided by the effect of the previous experiences. And many incarnations are needed before the human being, originally completely given over to desires, confronts the surrounding world with the purified moral law which Kant designates as something demanding the same admiration as is demanded by the starry heavens.

[ 18 ] The surrounding world into which the human being is born through a new incarnation confronts him with the results of his deeds, as his destiny. He himself enters this surrounding world with the capacities which he has fashioned for himself in the supersensible state out of his former experiences. Therefore his experiences in the physical world will, in general, be at a higher level the more often he has incarnated, or the greater his efforts were during his previous incarnations. Thus his pilgrimage through the incarnations will be an upward development. The treasure which his experiences accumulate in his spirit will become richer and richer. And he thereby confronts his surrounding world, his destiny, with greater and greater maturity. This makes him increasingly the master of his destiny. For what he gains through his experiences is the fact that he learns to grasp the laws of the world in which these experiences occur. At first the spirit does not find its way about in the surrounding world. It gropes in the dark. But with every new incarnation the world grows brighter. The spirit acquires a knowledge of the laws of its surrounding world; in other words, it accomplishes ever more consciously what it previously did in dullness of mind. The compulsion of the surrounding world decreases; the spirit becomes increasingly self-determinative. The spirit, however, which is self-determinative, is the free spirit. Action in the full clear light of consciousness is free action. (I have tried to present the nature of the free human spirit in my book, Philosophie der Freiheit, (Philosophy of Freedom—Spiritual Activity.) The full freedom of the human spirit is the ideal of its development. We cannot ask the question: is man free or unfree? The philosophers who put the question of freedom in this fashion can never acquire a clear thought about it. For the human being in his present state is neither free nor unfree; but he is on the way to freedom. He is partially free, partially unfree. He is free to the degree he has acquired knowledge and consciousness of world relations.—The fact that our destiny, our karma, meets us in the form of absolute necessity is no obstacle to our freedom. For when we act we approach this destiny with the measure of independence we have achieved. It is not destiny that acts, but it is we who act in accordance with the laws of this destiny.

[ 19 ] If I light a match, fire arises according to necessary laws; but it was I who put these necessary laws into effect. Likewise, I can perform an action only in the sense of the necessary laws of my karma, but it is I who puts these necessary laws into effect. And new karma is created through the deed proceeding from me, just as the fire, according to necessary laws of nature, continues to be effective after I have kindled it.

[ 20 ] This also throws light upon another doubt which may assail a person in regard to the effectiveness of the law of karma. Somebody might say: “If karma is an unalterable law, then it is wrong to help a person. For what befalls him is the consequence of his karma, and it is absolutely necessary that it should befall him.” Certainly, I cannot eliminate the effects of the destiny which a human spirit has created for himself in former incarnations. But the matter of importance here is how he finds his way into this destiny, and what new destiny he may create for himself under the influence of the old one. If I help him, I may bring about the possibility of his giving his destiny a favorable turn through his deeds; if I refrain from helping him, the opposite may perhaps occur. Naturally, everything will depend upon whether my help is a wise or unwise one. [The fact that I am present to help may be a part of both his Karma and mine, or my presence and deed may be a free act. (Editor.)]

[ 21 ] His advance through ever new incarnations signifies a higher development of the human spirit. This higher development comes to expression in the fact that the world in which the incarnations of the spirit take place is comprehended in increasing measure by this spirit. This world, however, comprises the incarnations themselves. In regard to the latter, too, the spirit gradually passes from a state of unconsciousness to one of consciousness. On the path of evolution there lies the point from which the human being is able to look back upon his successive incarnations with full consciousness.—This is a thought at which it is easy to mock; and it is easy to criticise it negatively. But whoever does this has no idea of the nature of such truths. And derision as well as criticism place themselves like a dragon in front of the portal of the sanctuary within which we may attain knowledge of these truths. For it is self-evident that truths, the realization of which lies for the human being in the future, cannot be found as facts in the present. There is only one way of convincing oneself of their reality: namely, to make every effort possible to attain this reality.

• 1. I can imagine that there are many people who consider themselves standing at the pinnacle of knowledge and who consider the present exposition “completely unscientific.” I can understand these people, for I know that this objection forces itself upon anyone who has no experience in the domain of the supersensible and who, at the same time, lacks the necessary restraint and modesty to admit that he still might learn something. Such people, however, should at least refrain from stating that the processes described here “contradict the intellect” and “cannot be proved by the intellect.” The intellect cannot do anything but combine and systematize facts. Facts can be experienced, but not be “proved by the intellect.” With the intellect, you cannot prove a whale. Either you must have seen it yourself, or you must let somebody describe it who has seen one. It is the same with the supersensible facts. If we have not yet attained to the point where we can see them ourselves, then we must permit them to be described to us. I can assure everyone that the supersensible facts which I describe in the subsequent pages are just as “factual” for the one whose higher senses are opened, as is the whale.

The following question has been asked: “According to the law of reincarnation, we are required to think that the human individuality possesses its talents, capacities, and so forth, as an effect of its previous lives. Is this not contradicted by the fact that such talents and capacities, for instance moral courage, musical gifts, and so forth, are directly inherited by the children from their parents?”

Answer: If we rightly conceive of the laws of reincarnation and karma, we cannot find a contradiction in what is stated above. Only those qualities of the human being which belong to his physical and ether body can be directly passed on by heredity. The ether body is the bearer of all life phenomena (the forces of growth and reproduction). Everything connected with this can be directly passed on by heredity. What is bound to the so-called soul-body can be passed on by heredity to a much lesser degree. This constitutes a certain disposition in the sensations. Whether we possess a vivid sense of sight, a well-developed sense of hearing, and so forth, may depend upon whether our ancestors have acquired such faculties and have passed them on to us by heredity. But nobody can pass on to his offsprings what is connected with the actual spiritual being of man, that is, for instance, the acuteness and accuracy of his life of thought, the reliability of his memory, the moral sense, the acquired capacities of knowledge and art.

These are qualities which remain enclosed within his individuality and which appear in his next incarnation as capacities, talents, character, and so forth.—The environment, however, into which the reincarnating human being enters is not accidental, but it is necessarily connected with his karma. Let us assume a human being has acquired in his previous life the capacity for a morally strong character. It is his karma that this capacity should unfold in his next incarnation. This would not be possible if he did not incarnate in a body which possesses a quite definite constitution. This bodily constitution, however, must be inherited from the forebears. The incarnating individuality strives, through a power of attraction inherent in it, toward those parents who are capable of giving it the suitable body. This is caused by the fact that, already before reincarnating, this individuality connects itself with the forces of the astral world which strive toward definite physical conditions. Thus the human being is born into that family which is able to transmit to him by heredity the bodily conditions which correspond to his karmic potentialities. It then looks, if we go back to the example of moral courage, as if the latter itself had been inherited from the parents. The truth is that man, through his individual being, has searched out that family which makes the unfoldment of moral courage possible for him. In addition to this it may be possible that the individualities of the children and the parents have already been connected in previous lives and for that very reason have found one another again. The karmic laws are so complicated that we may never base a judgment upon outer appearances. Only a person to whose spiritual sense-organs the higher worlds are at least partially manifest may attempt to form such a judgment. Whoever is able to observe the soul organism and the spirit, in addition to the physical body, is in a position to discriminate between what has been passed on to the human being by his forebears and what is his own possession, acquired in previous lives. For ordinary vision these things are not clearly distinguishable, and it may easily appear as if something were merely inherited which in reality is karmicly determined.—It is a thoroughly wise expression which states that children are “given” to their parents. In respect of the spirit this is absolutely the case. And children with certain spiritual qualities are given to them for the very reason that they, the parents, are capable of giving the children the opportunity to unfold these spiritual qualities.

Question: “Does Anthroposophy attribute no significance to ‘chance’? I cannot imagine that it can be predestined by the karma of each individual person when five hundred persons are killed at the same time in a theater fire.”

Answer: The laws of karma are so complicated that we should not be surprised when to the human intellect some fact appears at first as being contradictory to the general validity of this law. We must realize that this intellect is schooled by our physical world, and that, in general, it is accustomed to admit only what it has learned in this world. The laws of karma, however, belong to higher worlds. Therefore, if we try to understand an event which meets the human being as being brought about by karma in the same way in which justice is applied in the purely earthly-physical life, then we must of necessity run up against contradictions. We must realize that a common experience which several people undergo in the physical world may, in the higher world, mean something completely different for each individual person among them. Naturally, the opposite may also be true: common interrelations may become effective in common earthly experiences. Only one gifted with clear vision in the higher worlds can give information about particular cases. If the karmic interrelations of five hundred people become effective in the common death of these people in a theater fire, the following instances may be possible:

First: Not a single one of the five hundred people need be karmicly linked to the other victims. The common disaster is related in the same way to the karmas of each single person as the shadow-image of fifty people on a wall is related to the worlds of thought and feeling of these persons. These people had nothing in common an hour ago; nor will they have anything in common an hour hence. What they experienced when they met at the same place will have a special effect for each one of them. Their association is expressed in the above-mentioned common shadow-image. Whoever were to attempt to conclude from this shadow-image that a common bond united these people would be decidedly in error.

Second: It is possible that the common experience of the five hundred people has nothing whatsoever to do with their karmic past, but that, just through this common experience, something is prepared which will unite them karmicly in the future. Perhaps these five hundred people will, in future ages, carry out a common undertaking, and through the disaster have been united for the sake of higher worlds. The experienced spiritual-scientist is thoroughly acquainted with the fact that many societies, formed today, owe their origin to the circumstance of a common disaster experienced in a more distant past by the people who join together today.

Third: The case in question may actually be the effect of former common guilt of the persons concerned. There are, however, still countless other possibilities. For instance, a combination of all three possibilities described might occur.

It is not unjustifiable to speak of “chance” in the physical world. And however true it is to say: there is no “chance” if we take into consideration all the worlds, yet it would be unjustifiable to eradicate the word “chance” if we are merely speaking of the interlinking of things in the physical world. Chance in the physical world is brought about through the fact that things take place in this world within sensible space. They must, in as far as they occur within this space, also obey the laws of this space. Within this space, things may outwardly meet which have inwardly nothing to do with each other. The causes which let a brick fall from a roof, injuring me as I pass by, do not necessarily have anything to do with my karma which stems from my past. Many people commit here the error of imagining karmic relations in too simple a fashion. They presume, for instance, that if a brick has injured a person, he must have deserved this injury karmicly. But this is not necessarily so. In the life of every human being events constantly take place which have nothing at all to do with his merits or his guilt in the past. Such events find their karmic adjustment in the future. If something happens to me today without being my fault, I shall be compensated for it in the future. One thing is certain: nothing remains without karmic adjustment. However, whether an experience of the human being is the effect of his karmic past or the cause of his karmic future will have to be determined in every individual instance. And this cannot be decided by the intellect accustomed to dealing with the physical world, but solely by occult experience and observation.

Question: “Is it possible to understand, according to the law of reincarnation and karma, how a highly developed human soul can be reborn in a helpless, undeveloped child? To many a person the thought that we have to begin over and over again at the childhood stage is unbearable and illogical.”

Answer: How the human being can act in the physical world depends entirely upon the physical instrumentality of his body. Higher ideas, for instance, can come to expression in this world only if there is a fully developed brain. Just as the pianist must wait until the piano builder has made a piano on which he can express his musical ideas, so does the soul have to wait with its faculties acquired in the previous life until the forces of the physical world have built up the bodily organs to the point where they can express these faculties. The nature forces have to go their way, the soul, also, has to go its way. To be sure, from the very beginning of human life a cooperation exists between soul and body forces. The soul works in the flexible and supple body of the child until it is made ready to become a bearer of the forces acquired in former life periods. For it is absolutely necessary that the reborn human being adjust himself to the new life conditions.

Were he simply to appear in a new life with all he has acquired previously, he would not fit into the surrounding world. For he has acquired his faculties and forces under quite different circumstances in completely different surroundings. Were he simply to enter the world in his former state he would be a stranger in it. The period of childhood is gone through in order to bring about harmony between the old and the new conditions. How would one of the cleverest ancient Romans appear in our present world, were he simply born into our world with his acquired powers? A power can only be employed when it is in harmony with the surrounding world. For instance, if a genius is born, the power of genius lies in the innermost being of this man which may be called the causal-body. The lower spirit-body and the body of feeling and sensation are adaptable, and in a certain sense not completely determined. These two parts of the human being are now elaborated. In this work the causal-body acts from within and the surroundings from without. With the completion of this work, these two parts may become the instruments of the acquired forces.—The thought that we have to be born as a child is, therefore, neither illogical nor unbearable. On the contrary, it would be unbearable were we born as a fully developed man into a world in which we are a stranger.

Question: “Are two successive incarnations of a human being similar to one another? Will an architect, for instance, become again an architect, a musician again a musician?”

Answer: This might be the case, but not necessarily so. Such similarities occur, but are by no means the rule. It is easy in this field to arrive at false conceptions because we form thoughts concerning the laws of reincarnation which cling too much to externalities. Someone loves the south, for instance, and therefore believes he must have been a southerner in a former incarnation. Such inclinations, however, do not reach up to the causal-body. They have a direct significance only for the one life. Whatever sends its effects over from one incarnation into another must be deeply seated in the central being of man. Let us assume, for instance, that someone is a musician in his present life. The spiritual harmonies and rhythms which express themselves in tones reach into the causal-body. The tones themselves belong to the outer physical life. They sit in the parts of the human being which come into existence and pass away. The lower ego or spirit-body, which is, at one time, the proper vehicle for tones may, in a subsequent life, be the vehicle for the perception of number and space relations. And the musician may now become a mathematician. Just through this fact the human being develops, in the course of his incarnations, into an all-comprehensive being by passing through the most manifold life activities. As has been stated, there are exceptions to this rule. And these are explicable by the great laws of the spiritual world.

Question: “What are the karmic facts in the case of a human being who is condemned to idiocy because of a defective brain?”

Answer: A case like this ought not to be dealt with by speculation and hypotheses, but only by means of spiritual-scientific experience. Therefore, the question here will be answered by quoting an example which has really occurred.

In a previous life a certain person had been doomed to an existence of mental torpor because of an undeveloped brain. During the time between his death and a new birth he was able to work over in himself all the depressing experiences of such a life, such as his having been pushed around, subjected to the unkindness of people, and he was reborn as a veritable genius of benevolence. Such a case shows clearly how wrong we can be if we refer everything in life karmicly back to the past. We cannot say in every instance: this destiny is the result of this or that guilt in the past. It is very well possible that an event has no relation whatsoever to the past but is only the cause for a karmic compensation in the future. An idiot need not have deserved his destiny through his deeds in the past. But the karmic consequence of his destiny for the future will not fail to appear. Just as a businessman's balance account is determined by the figures of his ledger, while he is free to have new receipts and expenses, so new deeds and blows of destiny may enter the life of a human being in spite of his book of life showing a definite balance at every given moment. Therefore, karma must not be conceived of as an immutable fate: it is absolutely compatible with the freedom, the will of man. Karma does not demand surrender to an unalterable fate; on the contrary, it affords us the certainty that no deed, no experience of the human being remains without effect or runs its course outside of the laws of the world. It affords us the certainty that every deed or experience is joined to just and compensating law. Moreover, if there were no karma, arbitrariness would rule in the world. As it is, I may know that every one of my actions, every one of my experiences is inserted in a lawful interrelationship. My deed is free; its effect follows definite laws. It is the free deed of a businessman when he makes a good deal; its result, however, shows up in the balance sheet of his ledger in accordance with definite laws.

A significant legend has been placed at the beginning of the modern era by the struggling human spirit. The legendary figure of Doctor Faust stands at the beginning of the age to which the present humanity still belongs, like a symbol of the shock that Copernicus, Galileo and Kepler caused in the feelings and thoughts of mankind. It was said of this Doctor Faust that he “put the Holy Scriptures behind the door and under the bench for a while... he did not want to be called a theologian again, became a man of the world, and called himself a doctor of medicine. Was it not inevitable that humanity, which had grown up in the medieval world of ideas, should feel this way when confronted with the names of Copernicus and Galileo? Did it not seem as if those who believed in their new teachings about the structure of the world had to “put the holy scriptures behind the door” for a while? Do not the words which Luther hurled at the Copernican view sound like a cry of the heart threatened in its faith: “The fool wants to reverse the whole of astronomy, but Holy Scripture tells us that Joshua made the sun stand still, not the earth”?

At that time, conflicting feelings penetrated the human soul with a tremendous force. For views appeared in the field of perception that seemed to contradict what had been thought about the secrets of the world for centuries. - And have these conflicting feelings since come to rest? Is not the man who is serious about the highest needs of knowledge more than ever before confronted with anxious questions when he looks at the course of the scientific spirit? The telescope has opened up the spaces of the heavens to us, the microscope tells us of tiny beings that compose all life accessible to our natural sight. We try to look back to long-gone eras on earth with creatures that were still of the most imperfect kind, and we wonder about the conditions in which man, evolving from subordinate stages of existence, began his earthly life. But when it comes to what is to be called the highest destiny of man, then the thinking of the present reaches a state of almost desperate uncertainty. A lack of courage and confidence has taken hold of it. One would like to assign the needs of “faith”, the religious longings of the heart, a field of their own, in which scientific knowledge has no voice. It is said to be in the nature of man that he can never penetrate with his knowledge to where the soul has its home. Only in this way do people believe that “religious truths” are protected from the presumptuousness of scientific reason. Your knowledge can never penetrate to the things of which 'faith' speaks, so the natural scientists are told, who dare to speak about man's highest goods. The theologian Adolf Harnack, who made a deep impression on many of our contemporaries with his “Essence of Christianity”, sharpens this: “Science is not able to embrace and satisfy all the needs of the mind and heart” ... “How desperate would humanity be if the higher peace for which it longs and the clarity, security and strength for which it struggles were dependent on the extent of knowledge and understanding” ... “Science is not able to give life a meaning – it answers the questions of where we come from, where we are going and what we are doing as little today as it did two or three thousand years ago. It may well teach us about facts, uncover contradictions, link phenomena and correct the illusions of our senses and ideas.” ... ”It is religion, namely the love of God and of our fellow human beings, that gives life a meaning.” Those who listen to such words do not know how to interpret the signs of the times. And even less are they able to understand the demands of the struggling human spirit. It is not important that there are still millions today who feel satisfied by such talk. Those who believe that if those who should know say it, then we do not need to put our book of faith “behind the door”. For then the ideas that the learned have about the sun, the moon and the nebulae, about the smallest living creatures and the course of the earth's development, are of no concern to the faithful. But it is not these millions who shape the thoughts of future humanity. Those who continue to develop the structure of the mind ask completely different questions. There may be few of them at present. It is up to them to prepare the ground for the future. They are the ones who seek the meaning of life, the whence, whither and why in what science says today. In doing so, they accomplish the same thing that the Egyptian priest-wise men accomplished thousands of years ago, who sought this meaning of life in the course of the stars, in the structure of man. They do not want a conflict between knowledge and faith.

Even if they do not realize what it is that spurs them on to such a desire, they have a sense of what is right. They at least have an inkling that all so-called faith has its origin in what some age or other has gained as its treasure of knowledge. Go back to earlier times. In the “actual” that man perceived, he also saw the spiritual world powers at work, which guide the book of fate to its destiny. His guides of knowledge led him from the crawling worm to his God. His “faith” was only his knowledge on the higher steps of this ladder. And today one wants to tell him: Whatever you learn about this “actual” new, it should not distract you from the faith of your fathers. How would they themselves, placed in our time, respond to such a request? They would have to say: We struggled with all our might to find a belief that was in complete harmony with everything we knew about the world. We have passed on to you our faith and our knowledge. You have grown beyond our knowledge. But you lack the strength to bring harmony into your faith and knowledge, as we did. And because you lack this strength, you declare the faith that you have taken from us to be inviolable by your knowledge. But our faith belonged to our knowledge as the head of a person belongs to his body. We sought the same source of life in both. And with the same attitude we have passed on our knowledge to you as we have passed on our faith. You cannot possibly know as your eyes and instruments teach you, and believe as our thinking spirit taught us. For then your science would be born from your soul, but your faith from ours. What do you do when you proceed in this way? Basically, you do nothing other than keep your knowledge capable of building steam engines and electric motors; but ours is to satisfy the needs of your heart.

No, it is not such a conflict that corresponds to human nature, but the invincible urge to seek out the paths that lead to the homeland of the soul from knowledge. Therefore those who consider conflict to be necessary cannot work for the future.

Rather, it is the task of those who seek knowledge that reveals the meaning of life. Knowledge that enlightens man about the whence, whither and wherefore, and that has the power of religion within it.

Our ideals only have their full power of direction and tension when they are transfigured into religious feeling. And our knowledge, our insight, only has meaning and significance when it develops the seeds for our ideals, which determine our value in the world. What a dull life it would be in a knowledge from which no ideals shine! The great philosopher Johann Gottlieb Fichte harshly judged those who lead such dull lives. “We know as well as they, perhaps better, that ideals cannot be realized in the real world. We only claim that reality should be judged according to them, and modified by those who feel the strength to do so. Even if they cannot convince themselves of this, they lose very little by it, once they are what they are; and humanity loses nothing by it. It merely becomes clear that they are not counted on in the plan for the ennoblement of humanity. Humanity will undoubtedly continue on its path; let kind nature rule over them, and give them rain and sunshine, wholesome nourishment and an undisturbed circulation of the juices, and at the same time – clever thoughts! To fully agree with this judgment is not the direction of this journal. If it is granted a longer life, it will rather show that every human being is reckoned with in the plan of the ennoblement of mankind, and that everyone loses something who does not make his soul the dwelling of ideals. Fichte's words should be quoted here to show how a great thinker speaks of people whose minds do not possess the germinating power of the ideal; and no less to indicate that such a thinker is fully aware of the relationship between ideals and life. Life must be shaped according to ideals, so that harmony between ideal and life must be possible.

The same life that animates not only human beings but also plants and animals, that gives crystals their forms, creates in human beings the ideals that give meaning and significance to their existence. Whoever does not recognize the kinship of these ideals with the forces in the silent rock, in the sprouting plant, will soon become weary if he is to believe in the determining power of these ideals. If the laws of nature are something separate from the laws of our soul, then it is all too easy to lose our certainty in the latter. The natural sense of observation, which does not allow us to deny our eyes and ears and our intellect, compels us to have confidence in the laws of nature. Only when the laws of spiritual existence appear in vital harmony with these laws that inspire confidence, will we have the same certainty in relation to them. Then we will know that they rest just as securely in the universe as the laws of light, electricity and plant growth. This is why Goethe once rejected what was presented to him as faith by a friend. He said that he preferred to rely on his own observations, as his great teacher Spinoza had done. If a person's path of knowledge leads him from the contemplation of nature to what he discerns in his soul as the guiding God, then it will ultimately become a matter of conviction for him that his ideals must be lived just as the sun must circle in its orbit. A sun that strays from its course disturbs the entire universe. This is easy to see. That a person who does not live his ideals will also do so is only fully recognized by those who recognize how the same spirit is active in the sun's course and in the soul's paths. He who cannot find the bridge between the starry heavens above him and the moral law within him, who separates knowledge from faith, will soon find that one disturbs the other. Rejection of one or the other, or at least indifference towards one, seems inevitable.

There are enough of the indifferent among us. They enjoy the light and warmth of the sun, they satisfy their everyday needs, which have been implanted in them by the forces of nature. And when they have done that, they may at most delight in superficial literature and art, which are nothing but a reflection and mirror image of these everyday needs. They shy away from the global issues that have moved the flower spirits of humanity for thousands of years. They are not particularly moved when they hear about the “eternal” needs of mankind, about what Johann Gottlieb Fichte meant when he spoke of man's destiny in the words: “I raise my head boldly to the threatening rock mountains, and to the raging waterfall, and to the crashing clouds floating in a sea of fire, and say: I am eternal and I defy your power! Break all down on me, and you earth, and you heaven, mingle in wild tumult, and you elements all, — foam and rage, and in wild battle grind to dust the last particle of the body which I call mine: — my will alone, with its firm plan, shall boldly and coldly hover over the ruins of the universe; for I have seized my destiny, and it is more enduring than you; it is eternal, and I am eternal, as it is.)

And why are so many indifferent to this destiny? Because they do not feel the same compelling force in the laws of the soul as in those of physical existence. Basically, today feeling has only taken on a different form, which was linked to the Faustian figure by the people of the sixteenth century because of the separation of faith and knowledge. Faust wanted to reach the spirit as a knower. But the people wanted that one should only believe in the spirit. In the Faust book it is therefore said that one can “obviously feel from Faust's fate where security, presumption and curiosity ultimately drive a person and that they are a certain cause of the apostasy from God...”

The indifferent do not believe that one is damned if one surrenders to the spirit. They are of the opinion that one cannot know anything about the spirit; or if they do not realize this clearly, then at least they do not care about it. — Knowledge of nature therefore progresses, and with it everything that is carried and developed by it. Knowledge of the spirit withers, and at best it feeds on the inherited feelings of the fathers, which one person unthinkingly feels, another allows to exist within himself indifferently, and a third smiles at or condemns as overcome.

And it is not even always mere indifference or critical thinking that causes our contemporaries to behave in this way. Many a person in the hustle and bustle of today's world would only need to take half a day to consult with himself, and he would find hidden corners in his soul where voices speak that are only drowned out by the confusion of the outside world. A half-day of quiet and solitude could make this inner voice audible, which speaks: Is it really man's only destiny to be absorbed in the concerns of life, only to be consumed by it again just as quickly? But isn't this concern what we call today “human progress”? But is it progress in the higher sense that we have in mind? The uncivilized savage satisfies his need for food by making simple tools and hunting the nearest animals in the forest, grinding the grains that the earth gives him with primitive means. And what he experiences as “love” and enjoys in a simple way that is not much different from that of animals beautifies his life. The civilized man of today uses the finest “scientific” spirit to design the most complicated factories and tools to satisfy the same need for food. He covers the drive of “love” with all kinds of sophistication, perhaps even with what he calls poetry, but whoever is able to lift the various veils will discover behind all of this the same thing that lives as a drive in the savage, just as he discovers the common need for food behind the “scientific spirit” embodied in factories.

It seems almost crazy to say such things. But it only seems that way to those who do not suspect that their entire way of thinking is nothing more than a habit inculcated by their age, and who nevertheless believe that they are able to judge things quite “independently and autonomously”. - After all, we have, according to general opinion, come so far in “culture”. No one could deny the truth of what has been said if they really wanted to consider how a purely material civilization differs from savagery and barbarism, if they really wanted to treat themselves to the silence of half a day. Is it really so different in the higher sense whether one grinds grain with a rubbing stone and goes into the forest to hunt animals, or whether one sets up telegraphs and telephones to obtain grain from distant places? From a certain point of view, does it not ultimately mean the same thing whether one relative tells another that she has woven so much linen this year, or whether hundreds of newspapers report every day that representative X has made a wonderful speech about building a railroad here or there, even if that railroad ultimately serves no purpose other than to supply region Y with grain from region Z. And finally: is it so much better when a novelist tells us in how refined a manner Eugenius has won his Hermine, than when the servant Franz naively tells how he came to his Katharine?

People who like to avoid thinking about such things can only smile at these thoughts. They see those who have them as dreamers and unworldly enthusiasts. They may be “right” in a certain judgment. One is always “right” in this way when one defends the trivial against what is “only attainable in thought.”

It is not our business to argue with anyone. We only state what we believe to be the truth; and we wait until the echo is found in the hearts of others. For we are convinced that as soon as a person's voice speaks to him of his eternal destiny, he will listen. As far back as the times of which the traditions of the peoples tell us, this voice has always spoken. What zeal has been expended in interpreting the truth of the Bible, which Faust then wanted to put “behind the door” for a while. In the quiet monastery cell, the lonely monk racked his brain to fathom the meaning of the written word; before the altar, he had worn his knees raw in nightly exercises to find enlightenment about this word. Then he climbed up into the pulpit to proclaim in fervent speech to the people struggling for their eternal destiny what the solitude of his heart had given him. And other, less beautiful images present themselves to us when we look at the human spirit thirsting for truth. The stakes of the Inquisition, the persecutions of the heretics, come before our soul, in which the sense of the “Word” lived itself out, becoming fanaticism or perhaps also hypocrisy and lust for power. - Again we look at the figure of Faust. The people of the sixteenth century let him be taken by the devil, because he wanted to become a knower, and not a mere believer. Goethe grants him redemption because he did not remain in dull faith but always strove to improve himself. The significant symbol of wisdom, which is given to us through research, is Lucifer, the bearer of light. All those who strive for knowledge and wisdom are children of Lucifer. The Chaldean astrologers, the Egyptian wise priests, the Indian Brahmans: they were all children of Lucifer. And the first man himself became a child of Lucifer, since he allowed himself to be taught by the serpent what was “good and evil”. And all these children of Lucifer could also become believers. Indeed, they had to become believers if they understood their wisdom correctly. For their wisdom became a “glad tidings” for them. It told them of the divine origin of the world and of man. What they had discovered through their power of knowledge was the holy secret of the world, before which they knelt in devotion, it was the light that showed their souls the paths to their destiny. Their wisdom, seen in devout veneration, became faith, became religion. What Lucifer brought them shone before the eyes of their souls as divine. They owed it to Lucifer that they had a God. It is called dividing the heart with the head when one makes God the opponent of Lucifer. And it is called paralyzing the enthusiasm of the heart when one does it like our educated people, who do not raise the knowledge of the head to religious devotion.

Many stand stunned before the discoveries of science. The telescope, the microscope, Darwinism: they seem to speak differently about the world and life than the holy books of the fathers. And Copernicus, Galileo, Darwin speak with convincing power. They are children of Lucifer of our time. But they cannot be a “glad tidings” for themselves alone. They do not yet carry their light up to the heights to which mankind once looked when it sought the home of the soul. That is why they may still appear to the pious as evil spirits who, like Faust, plunge man into spiritual ruin. Lucifer may still be before their eyes as the adversary of God. But those who are only filled with what Lucifer proclaims to them on the paths of “modern” science are truly seduced by him into indifference towards their divine mission. To them, Lucifer is indeed only the “prince of this world”. He tells them how the planets revolve around the sun, how imperfect living beings became human beings; but he does not speak to them of that which defies the “looming cliff, the clouds floating in a sea of fire” within them. — Astronomy has transferred cold, sober forces of attraction to the place where seraphim once made the celestial bodies revolve out of love for God. When the great naturalist of the eighteenth century, Carl von Linné, spoke of the fact that there were as many species of plants and animals as divine power originally created, today natural science convinces us that these species have changed from the imperfect to the perfect by themselves. Lucifer seems to have become a very dull companion. His message seems unsuitable to inspire devotion in the heart. Has he not led people to opinions such as those expressed not long ago by a “freethinker” who was popular with many: “Thought is a form of power. We walk with the same power with which we think. Man is an organism that transforms various forms of energy into the power of thought, an organism that we keep active with what we call “food” and with which we produce what we call thoughts. What a wonderful chemical process that could transform a mere quantity of food into the divine tragedy of a “Hamlet”!

Only those who do not listen to the speeches of modern Lucifer to the end are able to speak in this way. But all too many follow him, and are perhaps even glad that their teacher left Lucifer's school too early.

One of those who, under the influence of the new natural science, fought against the “old faith”, David Friedrich Strauß, said: “That man's salvation should depend on believing in things of which some are certainly not true, partly uncertain whether they have happened, and only to a very small extent beyond doubt that they have happened, that man's salvation should depend on believing in such things is so absurd that it no longer needs refutation today.» But what can be said with such words alone has already been said much more beautifully by a confessor of the “old faith” in the thirteenth century. The great mystic Eckhart teaches: “A master says: God has become man, and the whole human race is elevated and dignified by this. We may rejoice in the fact that Christ, our brother, has ascended by his own power above all the choirs of angels and sits at the right hand of the Father. This master has spoken well; but truly, I do not care much about it. What good would it do me if I had a brother who was a rich man and I were a poor man? What good would it do me if I had a brother who was a wise man and I were a fool? If, however, the master Eckhart had heard Strauß's words, he would have been able to reply: “Your saying is true, and no other objection should be raised against it than that it is banal. But something else is equally self-evident: that of the truths that the telescope and the microscope, that of the ideas that Darwin had about the development of living beings, should follow something for the fate of the human soul, is “so absurd that it should no longer need refutation in the shortest time”. For Meister Eckhart added to his speech: “The heavenly Father gives birth to his only-begotten Son in himself and in me. Why in himself and in me? I am one with him, and he cannot exclude me. In the same work the Holy Spirit receives his being and becomes of me, as of God. Why? I am in God, and if the Holy Spirit does not take his being from me, he does not take it from God either. I am in no way excluded.” In this sense, one should say to the modern ‘free spirits’: The eternal world spirit gives birth to its essence as in the stars, as in the plants and animals, in me. Why in me? I am one with it, as stars, animals and plants are one with it; and it is in no way able to exclude me. In the same way, the Spirit of Truth receives its essence when I search my soul, as it receives it when I search the external world. What good would it do me if I searched the laws of the starry heavens and could not recognize how the forces that move the stars live on a higher level in my soul and guide them to their goals?

Those who wish to walk in the paths of the new natural science and thereby explore the laws of the soul should let the words of the seventeenth-century mystic Angelus Silesius speak to them in a renewed form:

“If Christ is born a thousand times in Bethlehem and not in you, you will remain eternally lost.”

Today, we can say the same thing in a different way: the glory of the universe may reveal itself to you a thousand times, but if you do not find the law of the starry heavens living in your own soul, you will remain eternally lost.

This journal will deal with the facts of spiritual life. It will speak of that which the one who remains with Lucifer's words to the end hears. The true spirit of the new natural science should find in it not an opponent but an ally. As once the sages of Vedanta philosophy, as the Egyptian priest-researchers in their way, rose from their knowledge of nature to knowledge of the spirit, so it will rise from the truths held in the spirit of our time rise to the heights where knowledge becomes “good tidings”, where knowledge is received by the heart with devotion, where the ideals are formed that guide us further than the stars are guided by their forces.

And closer to man than any object of nature is that which is here spoken of: the human spirit. What is spoken of here by each one is none other than himself. He himself, who is apparently so close to himself, and whom the fewest know, and whom many have so little need to know. For those who seek the light of the spirit, Lucifer shall be a messenger. He will not speak of a faith that is foreign to knowledge. He will not flatter himself into the hearts in order to bypass the gatekeeper of science. He will show every respect to this gatekeeper. He will not preach piety or godliness, but he will show the paths that knowledge must take if it wants to transform itself from itself into religious feeling, into devotional immersion in the spirit of the world. Lucifer knows that the shining sun can only rise in the heart of each individual; but he also knows that only the paths of knowledge lead up the mountain where the sun lets its divine radiance appear. Lucifer should not be a devil who leads the striving Faust to hell; he should be an awakener of those who believe in the wisdom of the world and want to transform it into the gold

3 of God's wisdom. Lucifer wants to look freely into the eyes of Copernicus, Galileo, Darwin and Haeckel; but he also does not want to lower his gaze when the wise men speak of the homeland of the soul.

Meditation

Question: Do you strive for self-knowledge? Will your so-called self mean more to the whole of the world tomorrow than it does today, once you have recognized it?

First answer: No, if you are no different tomorrow than you are today, and your realization of tomorrow is just a repetition of your being today.

Second answer: Yes, if you are a different person tomorrow than you are today, and your new being tomorrow is the effect of your realization today.

An old wise man calls the place that a person enters when the secrets of the world are revealed to him a garden of maturity. There is no flower in the garden that does not bear its fruit, no egg that has not matured the life that germinated in it. But the paths that lead to the narrow door through which this garden is closed are described as dark and dangerous. At the same time, it is asserted that the darkness will become brighter than the sun, and that the dangers will be powerless against the forces swelling in the soul of the one to whom a mystic, an “initiate”, points these paths with a caring hand. As childish notions from a time when people knew nothing of the sciences of our day, such ideas are dismissed by the “enlightened” who believe they can distinguish between the delusions of the “groping imagination” and the sober insights of a “scientifically trained” mind. And anyone who still speaks of such ideas today can be sure that they will be met with a condescending or at least a pitying smile by many of their contemporaries.

And despite all this, there are those who, like the ancient sages, speak of the world of the soul and the home of the spirit. They are considered to be people who speak of a world that only their unrestrained imagination conjures up. One may even feel sorry for them, staggering like drunkards in the midst of a world that has achieved so much through sober logic, losing their footing at every turn because they do not adhere to what “actually” exists.

What do these “drunken men” themselves say in response to such objections? When they feel they have reached the level at which they are entitled to speak about themselves, then we hear the following from their mouths: “We understand you, who must be our opponents, perfectly well. We know that many of you are honest people who are unreservedly committed to the service of truth and goodness. But we also know that you cannot understand us as long as you think as you do. We can only talk to you about the things we have to talk about when you have made an effort to learn our language. After this statement of ours, many of you will be done with us, for you will now believe that our incurable arrogance is added to our fantastic enthusiasm. But we also understand you in such a statement, and we also know that we should not be arrogant, but modest. We have only one thing to say to you in order to induce you to try to understand our ideas. You may believe us when we say that we do not recognize the right of anyone to speak about our knowledge who cannot feel what you feel in making your assertions, and who does not thoroughly know the power, the convincing force and the scope of your science. Anyone who does not have the certain knowledge that he can think as soberly and as “scientifically” as the most sober astronomer, botanist or zoologist should only be a learner, not a teacher, in matters of spiritual life and mystical knowledge. But do not misunderstand us: we are only talking about teachers, not learners. Every person can become a student of mysticism, for every person's soul contains the ability to sense the truth. The mystic should speak in a way that is understandable to the most ignorant. And to those to whom he cannot say a hundredth of the truth according to their level of understanding, he should say a thousandth. Today they recognize the thousandth, and tomorrow they will recognize the hundredth. All should be students. But no one should want to be a teacher who cannot allow the most sober understanding and the strictest science to discipline him. Only those who have been strict scientists before are true teachers of mysticism, and who therefore know how it is to live in science. The true mystic also regards everyone as a dreamer, as a drunkard, who could not at any moment take off the solemn holiday dress of mysticism and walk in the weekday suit of the physicist, the chemist, the plant and animal researcher. — Thus speaks the true mystic to his opponents; in all modesty he assures them that he understands their language, and that he would not claim to be a mystic if he were ignorant of their language. But then he may also add that he knows, knows as one knows facts of external life: if his opponents learn his language, they will cease to be his opponents. He knows this, as every man who has studied chemistry knows that under certain conditions water is formed from oxygen and hydrogen.

The fact that Plato did not want to introduce anyone to the higher levels of wisdom who was ignorant of geometry does not mean that he only made learned geometers his students, but that they had to become accustomed to serious, strict and exact research before the secrets of spiritual life were revealed to them. Such a requirement appears in its true light when we consider that in these higher regions the control which corrects the ordinary researcher at every turn ceases. If the plant researcher has false ideas, his senses will soon enlighten him about his error. He is to the mystic what the person walking on a level path is to the mountain climber. The one can fall to the ground; he will kill himself only in exceptional cases; the other is always in danger of doing so. And certainly no one can climb mountains who has not learned to walk. — Because spiritual facts do not correct the ideas in the same way as external facts, strict, reliable thinking is a completely natural prerequisite for the mystical researcher.

If one gives oneself over to such thoughts, one recognizes what those old sages meant when they spoke of the dangers that threaten a person who wants to penetrate the secrets of the world. Those who come to them with untrained thinking will cause confusion in their souls. They become as dangerous as a dynamite bomb in the hands of a child. Therefore, every mystic researcher is faced with the strict demand that the correctness of his thinking, indeed of his entire soul life, be tested first on difficult, thorny tasks before he approaches the actual higher tasks. This is an indication of what the mystic has in mind when he speaks of the first steps of “initiation” into the higher truths.

Countless people who believe themselves to be at the level of education of our time consider healthy thinking and mysticism to be irreconcilable opposites. They think that a clear scientific education must eradicate all mystical tendencies in a person. And they find it particularly incomprehensible when someone who is familiar with the most important results of modern science has such tendencies. If those who think so are right, then one would have to admit that mysticism has little chance of finding access to the souls of our contemporaries. For no one who has an understanding of the spiritual needs of our time can doubt that the victories that science has achieved and will achieve in the future are fully justified. It must be admitted without reservation that today no one can sin against the spirit of genuine scientific thought with impunity. And yet, anyone with eyes to see must also admit that the number of those who feel unsatisfied with what scientific thinkers have to say about the inescapable questions of the human soul is growing. Almost shyly, such unsatisfied people immerse themselves in the works of the mystics. There they find what their souls thirst for. There they find what their hearts need: real spiritual life. They feel the growth of their souls; they find what man must constantly seek: the breath of the divine. But they are constantly being told again and again that they should learn to think clearly and calmly through the natural sciences, and not be beguiled by dreamers and visionaries. If they then do as they are told, they only learn that their soul is desolate.

But it remains a truth, deeply engraved in every human heart, that the nature of man is a great teacher. Who could fail to sympathize with Goethe when he speaks of how he likes to withdraw from the aberrations and disharmonies of mankind to the eternal necessities of nature. And who could read the words with which the great poet describes the feelings that came over him during a lonely contemplation of the iron laws by which nature forms mountains without unreserved agreement: “Sitting on a high, bare summit and surveying a wide area, I can say to myself: here you are resting directly on a foundation that reaches down to the deepest places on earth... At this moment, when the inner attractive and moving forces of the earth are acting on me as if directly, when the influences of heaven are hovering around me, I am attuned to higher considerations of nature... So lonely, I say to myself, looking down at this bare summit... so lonely does it feel to a person who wants to open his soul only to the oldest, first, deepest feelings of truth. There he can say to himself: here on the oldest eternal altar, on which the depths of creation are built, I bring a sacrifice to the essence of all beings.»

It is only natural that such an attitude, with which one stands reverently before the great teacher Nature, should also be transferred to the science that speaks of her.

There must be no contradiction between the feelings that flow through the soul when it approaches the “oldest, first, deepest truths” about spiritual life and those that enter it when the eye rests on the eternal building activity of nature.

Does the mystic have no understanding of such harmony between nature and the most sacred feelings of the human soul?

But above the altar at which the true mystic offers his sacrifice, there has always been, in all ages, the highest law written in letters of fire: Nature is the great guide to the divine; and man's conscious search for the sources of truth should follow in the footsteps of her sleeping will.

If the mystics follow this supreme law, there should be no contradiction between their paths and those of the natural scientists. Such a contradiction should be least apparent in an age that owes so much to natural science.

In order to see clearly in this direction, we must ask: in what can the agreement between natural science and mysticism consist? And in what would a contrast lie? — The agreement can only be sought in the fact that the ideas that one has about the nature of man are not foreign to those that one has of the other beings of nature. That one sees this kind of regularity in the workings of nature and in the life of man. A contrast would then exist if one wanted to see a being of a completely different kind in man than in the other creatures of nature. For those who want to see a contradiction in this way, it was shocking when, more than four decades ago, the great researcher Huxley, in the spirit of the newer natural sciences, summarized the similarity of the anatomical structure of humans with that of higher animals in the words: “We can take any system of organs we like, and a comparison of them with those of the apes will lead us to the same conclusion: that the anatomical differences which separate man from the gorilla and the chimpanzee are not so great as those which separate the gorilla from the lower apes.” Such a sentence can only have a shocking effect if it is brought into a false relationship with the nature of man. Certainly, the thought can be attached to it: how close man is to the animal! This close relationship is not a cause for concern for the mystic. For him, the other thought immediately arises: how can the organs that exist in animals serve higher purposes when they are transformed into human ones? He knows that the sleeping will of nature makes human out of animal perception by developing the animal organs in a different form. He follows the sure tracks of nature and continues her deeds. For him, the work of nature is not finished with what she has given him. He becomes a faithful student of nature by enhancing her work. She has brought him to human thinking and feeling. He does not accept thinking and feeling as something rigid and immovable, but makes them capable of higher activities. Through his will, what happens in external nature without it also happens. His eyes prove that eyes are capable of more than they perform in apes. Eyes can thus be transformed. The soul capacities of the developed mystic are related to those of the undeveloped human being in the same way that human eyes are related to the eyes of an ape. It is understandable that those who are not mystics understand the soul nature of the mystic as little as an animal can understand the thinking of a human being. And just as a non-thinking creature would be able to understand a new world if it could develop the ability to think, so the mystic, after developing his higher abilities, looks into another world. He is “initiated” into this world. He who does not become a mystic denies nature. He does not continue what her slumbering will has accomplished without him. In so doing, he places himself in opposition to nature. For nature is constantly transforming its forms. It creates eternally new things out of the old. He who believes in this transformation, in this development, in the sense of modern natural science, and yet does not want to change himself, recognizes nature, but in his own life he places himself in contradiction with it. One should not merely recognize development; one should live it. Thus, one should not limit our life abilities by pointing exclusively to our kinship with other beings. Those who become true students of nature through mystical education will understand the higher development of man.

Many will say to these hints about mysticism and “initiation”: “What use is such talk of abilities that are unknown to us? Give us these abilities, and we will believe you.” — No one can give another something that the other rejects. And it is usually brusque rejection that our mystics experience. — At present they can do little else but tell their mystical insights to those who want to listen. However, at first this seems to be the same as merely telling someone from America that we want to enable him to visit us there. But it only seems that way. With spiritual things it is different from with physical things. Long before a person is able to see the truth in bright light, he is able to sense it and absorb it into his feelings. And these feelings are themselves a force that can lead him further. It is a necessary step. Those who follow the presentation of the mystic with devotion are already walking the path forward to higher truths. Only the initiate understands the initiate completely. But love of the truth also makes the uninitiated receptive to the words of the mystic. And through such receptivity he works to develop his mystical talents. The first thing is to have a feeling for the possibility of higher knowledge. Then one no longer passes by carelessly the people who speak of it.

It has already been said in this essay that there are also personalities today who are striving for the renewal of mystical life. In a further essay, two phenomena in this area will be discussed. Annie Besant's book “Esoteric Christianity, or the Minor Mysteries” (which has just been published in German translation by Mathilde Scholl. Leipzig 1903, Griebens Verlag.) And from the work of the ingenious French thinker and poet Edonard Schuré: “The great initiates” ("Les grands Inities ”). Both books shed light on the nature of the so-called initiation or initiation. Annie Besant shows how Christianity should be understood as the work of such initiation. Edouard Schuré paints pictures of the greatest leaders of humanity on the basis of his conviction that the great creeds and world views that they have given to humanity contain eternal truths that can only be found in them and extracted from them. Both writings are only justified on the basis of mysticism. They have emerged from the spiritual current of our time that is destined to raise humanity from a purely external culture to the heights of spiritual insight. A time will come when “scientific thinking” will no longer be able to oppose this current. Then science will recognize that it itself must be mystical. For it will realize that one does not understand the spirit by denying it, and that one does not rebel against the laws of nature by seeking the spiritual ones. Mystics will no longer be called obscurantists, for it will be known that only for their opponents is the field dark of which they speak.

And people will no longer mock at “initiation” any more than they mock at the demand that anyone who wants to research the life of the smallest organisms must first learn how to use a microscope. Research requires the fulfillment of certain preconditions. For the aspiring mystic, these conditions are not those of external technique, but rather the cultivation of a certain direction of the life of the soul. Through this cultivation, the sense is opened for truths that do not speak of the transitory, but rather of that of which – in Goethe's words – the transitory is “only a simile”. — In the womb of human existence, higher abilities rest, as the fruit rests in the womb of the flower. — And therefore no being should have the presumption to say that there is something exhaustive, finished in its world. If a person has such presumption, he is like the worm that considers the world of his senses to be the circumference of existence.

A “garden of maturity” is the place where the secrets of the world are revealed. To approach this place, a person must have the will to mature. “You must strip off the eggshells of your everyday being and awaken the inner life hidden within you if you want to enter the

Like many great personalities, Goethe did not express many of the deepest insights of his mind in broad, circumstantial speech, but in short, often enigmatic hints. Such a hint is contained in his saying: “In the works of man, as in those of nature, the intentions are actually especially worthy of attention.” This sentence is recognized in its full depth when it is applied to the most significant phenomena of human spiritual life. For just as we only gain meaning and understanding for the actions of an individual person when we recognize his intentions, so it is with the history of the whole human race. But what a gulf there is between the observation of actions that are openly apparent and the recognition of intentions that lie hidden in the soul! One man may be a dwarf in insight and understanding compared to another: his actions will be observable. One must have some knowledge of his mentality and spiritual level if one wants to see through his intentions. If you do not, the source of his actions remains a mystery, a riddle, the key to which is missing. It is no different with the great deeds of human intellectual history. These deeds themselves lie open to the eyes of the historian: the intentions lie in mysterious depths. Those who want to have the key to understanding must penetrate these depths. Now, however, the intention of an action will lie all the deeper, the more significant, the more comprehensive the action is. The intention for an action of everyday life is not difficult to understand. Of course, it cannot be the same with actions whose horizon spans centuries.

Those who consider such things will get an idea of what mysteries are. For in these mysteries there rests nothing else but the intentions for the great, world-embracing deeds of the development of humanity. And those who recognize these intentions and thus themselves can give their actions the weight to work into centuries: these are the initiated.

Those who see world history as a mere collection of coincidences can deny the existence of mysteries and initiates. They cannot be helped until they approach the facts of history with a loving gaze. Then, little by little, meaning and context will dawn on them; and they will see these historical facts as no less intentional than they would see an acting person as an automaton. In his research, he then reaches the point where the initiates guide the progress of humanity according to the insights that are shrouded in the darkness of the mysteries.

The religious documents of all times speak of such mysteries. And to them are led those who do not stop at the external life of the founders of religion and the historical facts of the spread of their teachings, but who try to rise to the intentions of these founders. It should not be surprising that these intentions are shrouded in mysterious darkness, that they have been communicated only to the chosen ones, within the schools of wisdom, which are precisely the mysteries. For it makes sense to communicate to a person only that which he can understand; or, in other words, to communicate it to him only when he has acquired the conditions for understanding. In order to accomplish meaningful deeds, one must possess great wisdom; and in order to acquire great wisdom, one must undergo a long and difficult period of preparation. This is the case with the mysteries.

Through the various religions and philosophies, the spiritual development of humanity is progressing. Those who work towards this development set the spiritual forces of humanity in motion. They must know the laws upon which this movement depends, just as one must know the laws of chemistry in order to mix substances in a purposeful way. The mysteries teach the high laws of spiritual life, the chemistry of the soul. One must try to gain insight into the nature of these laws if one wants to recognize, even only by intuition, the motives that underlie the deeds of the great teachers of humanity.

In harmony with all those who have sought to open their spiritual eyes to such insights, Annie Besant, the soul of the Theosophical movement, speaks of a “hidden side of religions” in her book “Esoteric Christianity, or the Minor Mysteries”. She guides us with great insight into the discussion of the mystical secrets of Christianity – its so-called esoteric content – by asking: “What is the purpose of religions?” And she says about it: “They are given to the world by people who are wiser than the masses of the people to whom they are given, and they have the purpose of accelerating human development. In order to do this effectively, they must reach individuals and influence them. Now, not all people are at the same level of development, but one could represent development as an inclined plane, with people standing at all points. The most highly developed stand far above the least developed in both intelligence and character; the ability to understand as well as to act changes at every level. Therefore it is useless to give everyone the same teaching; what helps the intellectual person would be completely incomprehensible to the less intelligent, while what transports the saint into ecstasy would leave the criminal completely untouched. ... Religion must be graded just as development is, otherwise it will fail to achieve its purpose.” How the teacher of religion speaks to people at different stages of development depends on the spiritual and emotional needs of those to whom he is speaking. To be able to do this, he must himself carry the kernel of wisdom through which he is to work in his soul; and the way in which he carries this kernel must be such that it enables him to speak to every man in his own way of understanding. Therefore, anyone who looks at the speeches of religious teachers from the outside recognizes only the one, the _ external side of their wisdom. Edouard Schuré forcefully points out this fact in his book on the “Great Initiates”. In it, he presents the great teachers of wisdom: Rama, Krishna, Hermes, Moses, Orpheus, Pythagoras, Plato and Jesus in the manner of an intuitive researcher, a noble thinker and a personality inspired by deep religious feeling. He describes his point of view in the introduction: “All great religions have an outer and an inner history; one is obvious, the other hidden. Through the outer history, the dogmas and myths are revealed to me, as they are publicly proclaimed in temples and schools, as they are presented in the cults and in popular superstition. The inner history reveals to me the profound science, the mysterious wisdom and the hidden laws of the deeds of the great initiates, prophets and reformers who created, supported and spread these religions. The first, the outer history, can be learned everywhere; it is not a little dark, contradictory and confused. The second, which I would like to call the esoteric history or the wisdom of the mysteries, is very difficult to develop from the first. For it rests in the depths of the temples, in the secret societies, and its most harrowing dramas unfold exclusively in the souls of the great prophets, who have entrusted neither documents nor disciples with their most sublime experiences and their ideas that elevate them to the divine. One must solve their riddles. But what one finds then appears to be full of light, organic, in harmony with itself. One could also call it the eternal and universal religion. It presents itself as the inner side of things, as the inner side of human consciousness in contrast to the merely historical outer side. This is where we find the creative germ of religion and philosophy, which meet at the other end of the ellipse in undivided science. It is the point that corresponds to the supersensible truths. This is where we find the cause, the origin and the goal of the marvelous work of the centuries, the guidance of the world in its earthly messengers.»

These “earthly messengers” work in the spiritual pharmacy, in the spiritual laboratory of humanity. What enables them to do such work are the imperishable laws of spiritual chemistry, and what they accomplish as spiritual-chemical processes: these are the great intellectual and moral deeds of world history. But what flows from their mouths are only parables, only images of the higher wisdom dwelling in the depths of their souls, adapted to the understanding of those who lend them an ear. This wisdom can only be revealed to those who fulfill the conditions that guarantee the understanding and proper use of higher wisdom. These, however, then feel in the initiation into the mysteries the direct contact with the spiritual sources, with the father and mother powers of existence. Listen to what one who was imbued with such feelings said. Clement of Alexandria, the Christian writer of the second and third centuries of our era, who was a mystic, that is, a student of the mysteries, before his baptism, praises these mysteries with the words: “O truly holy mysteries! O pure light! A torch is carried before me when I look at heaven and God; I become holy when I receive the consecration. The mysteries, however, are revealed to me by the primordial spirit and sealed by the illumination of the initiate; initiated into the faith, he presents me to the All-One, so that I may be preserved in the bosom of eternity. These are the initiation ceremonies of my mysteries! If you wish, you too can be initiated, and you will join the spiritual forces of existence in a dance around the uncreated, immortal, all-one world spirit, and the language that is inspired by the cosmos will sing the praises of this All-One."

One understands Annie Besant's description of the mysteries when one considers that the initiates had to speak of them in the way that Klemens does in the above words. “The Mysteries of Egypt” – as A. Besant explains on page 15 of ‘Esoteric Christianity’ – ”were the glory of that ancient country, and the noblest sons of Greece, such as Plato, went to Sais and Thebes to be initiated into the mysteries by the Egyptian teachers of wisdom. The Mithraic mysteries of the Persians, the Orphic and Bacchic mysteries, and the later Eleusinian semi-mysteries of the Greeks, the mysteries of Samothrace, Scythia, and Chaldea, are, at least by name, generally known. Even in the extremely weakened form of the Eleusinian mysteries, their value is highly praised by the most distinguished men of Greece, such as Pindar, Sophocles, Isocrates, Plutarch and Plato.» — The point of mystery wisdom is not to expand knowledge, but to explain unknown things: it is about elevating the whole human being, so that it is imbued with the sacred mood that is capable of grasping the sources and seeds of the cosmos. The mystic not only recognizes higher things; his own being merges with these higher things. He must be prepared so that he can properly receive the sources of all life that flow into him. — Especially in our time, when only the grossly scientific is recognized as knowledge, it is difficult to believe that mood is important in the highest things. The realization is thus made an intimate affair of the human soul. For the mystic it is such. Tell someone the solution to all the world's riddles. The mystic will find that it will sound like empty words in his ears if his soul has not been raised to a higher level by prior conditions; that it will leave his feelings untouched if they are not attuned to perceive the reception of wisdom as a consecration. Only those who see through this know the spiritual atmosphere from which the words of a mystic, such as Plotinus', are spoken: “Often, when I awaken from the slumber of corporeality, come to myself, turn away from the outside world and enter into myself, I see a wondrous beauty; then I am certain that I have become aware of my better part. I am active in true life, united with the divine, and in it I gain the strength to place myself beyond the world. When I then descend from the contemplation of the highest to the ordinary formation of thoughts after this rest in the spiritual world, I ask myself how it came about that my soul became entangled in the everyday, since its home is where I have just been.” — Whoever knows the degree of purification of the life of feeling and understanding that is necessary to feel in this way also knows the reasons why the mystical, the sacred knowledge cannot be an object of everyday life, nor of ordinary instruction and the documents of external history; why it is locked in the soul of the divine messengers and must only be – as Schuré says – the object of initiation into intimate brotherhoods. ordinary instruction and the documents of external history; why it is locked up in the souls of the divine messengers and must only be the subject of initiation into intimate brotherhoods, as Schuré says. But even if this direct grasp of the truth remains a matter of the most intimate instruction, the blessings of wisdom are bestowed upon all men. Just as the fruits of the electric railway system benefit the whole population, but the laws of the organization of this system are known only to the electricians, so it is also with the effect, the fruits and with the wisdom of the mysteries. And just as the blessings of technical knowledge are manifested in the external cultural institutions, so too is the wisdom of the mysteries manifested in the spiritual life of humanity: in its myths, beliefs and religious ideas, in its world of legends and fairy tales, but also in its moral and legal concepts, and finally in its artistic creations, in its sciences and philosophies. The mystic points to the root of these contents of life in the deepest knowledge of humanity, and he is clear about the fact that they can only find their true explanation there. Clement of Alexandria says that “a man can have faith without possessing learning,” but at the same time he emphasizes that “it is impossible for a man without knowledge to understand the things that are explained in faith” (see Annie Besant: “Esoteric Christianity,” page 59). Every mystic knows this true relationship between faith and knowledge and knows that a contradiction between the two is impossible. But he can also only accept mysticism on the basis of true science. Clement also speaks of this: “Some who believe themselves gifted by nature do not want to come into contact with philosophy or logic; indeed, they do not even want to study natural science. They merely demand faith... I therefore call truly learned the one who brings everything into relation with the truth, so that he himself reads out of geometry, music, grammar and philosophy everything that is useful in them... How necessary it is for the one who wants to partake of the power of the world spirit to treat intellectual things in a philosophical way... The mystic uses the branches of knowledge for preparatory studies.” (Annie Besant: ‘Esoteric Christianity’, page 59f.)— Anyone who has taken a look at this deep harmony of faith and knowledge must repeatedly point out a characteristic feature of our newer culture that has created a gulf between the two. Schur& points out this gulf in the very first sentences of his book. “The greatest evil of our time is that science and religion appear in it as two hostile and irreconcilable powers. It is an all the more dangerous evil because it comes from the heights of education and slowly but surely seeps into all minds like a poison that one inhales with the air. And every intellectual evil becomes, with the passage of time, an evil of the soul and, furthermore, a social one. As long as Christianity was able to develop the Christian faith in a naive way in the midst of a still semi-barbaric, medieval Europe, it was the greatest moral power: it shaped the modern soul. - As long as experimental science, publicly restored in the sixteenth century, claimed for itself the rights of reason and unlimited freedom, it was the greatest intellectual power; it renewed the face of the world, freed man from centuries-old fetters and gave his spirit an indestructible foundation. But since the Church has become incapable of defending its original dogmas against the claims of science, it has shut itself up as in a house without windows, it has set its faith against reason as an absolute and unchallengeable law ; and since science has been intoxicated by its successes in the physical world, it has become increasingly alien to the psychic and intellectual; it has closed itself off from the higher through its methods and has become materialistic in its principles. Since then, philosophy has been moving aimlessly back and forth between the two: it has renounced its own rights in order to fall into doubt about the supernatural, and gaps have opened up both in the soul of human society and in that of the individual.» (Schuré, «Les Grands Inities», page VIIf.)

Annie Besant points out this peculiarity of the newer spiritual culture no less strongly. “It is clear to anyone who has studied the last forty years of the past century that a large number of thinking and moral people have turned their backs on the Church because the teachings they received offended their intelligence and outraged their feelings. It is in vain that it is claimed that the widespread agnosticism of this age is due to the lack of morality, or to the conscious lack of logic of the mind. Anyone who carefully examines the phenomena mentioned will admit that people of keen intellect have been driven out of Christianity.” (“Esoteric Christianity”, page 27.) Annie Besant answers the question of what is to be done in this direction from the standpoint that the root of Christianity also lies in a hidden wisdom, and that faith must struggle back to this root in order to survive. If Christianity is to “live on, it must regain the knowledge it has lost...; it must again appear as an authoritative teacher of spiritual truths, with that authority which alone is worth anything, the authority of knowledge... Then the hidden Christianity will descend again into the Adytum, behind the veil that protects the “Holy of Holies”, into which only the initiate may enter.“ (”Esoteric Christianity”, page 29.)

How the “great initiates” and, in particular, Christianity lead through the “narrow gate” into the “garden of maturity” is described by Annie Besant and Edouard Schuré in the books mentioned above.

Through the sense of sight, man perceives nature in a hundredfold of light and color shades. It is the rays of sunlight that, reflected from objects, cause their light shades. If the perception of sunlight is a daily habit of the eye, the eye is not able to look into the source of light, into the sun itself, without being blinded by the direct rays of the sun. What corresponds to the everyday work of the eye in its effects: that becomes the cause of pain when it itself, as cause, strikes the sense of sight. He who knows how to apply this image in the right way to the spiritual life of man understands why those who “know” speak of dangers in initiation into the mysteries. These dangers are very real; but the words of the one who speaks of them must not be understood literally in the sense in which we speak of dangers in ordinary life. — Man's intellect and reason are just as little accustomed to seeing the sources of truth in the whole of the world as the eye is able to look directly at the sun. Just as the eye perceives the effects of light as corresponding to it, so reason and understanding perceive the effects of eternal wisdom in the phenomena of nature and in the course of human history. And just as the eye becomes powerless in the face of the source of light, so human understanding becomes powerless in the face of the original sources of wisdom. This understanding fails at first. One need only compare what happens to man with the fact that the eye is dazzled by the sun. Because man is accustomed to seeing only the reflection of truth in nature and spiritual life, and not the truth itself, he is powerless in the face of it when it confronts him. Accustomed to grasp only the coarse reality that surrounds him in everyday life, he perceives the revelations of higher wisdom as illusions, as unreal fantasies. They cannot tell him anything. They are like airy chimeras, blurring when he tries to grasp them. For he wants to grasp them in the same way as he is accustomed to grasping the things of ordinary reality. This reality attracts him with a thousand ties. He knows what it can promise him, he has learned to appreciate it a thousand times over. - Those who see in the right light understand what religious legends mean when they speak of the tempter who promises all the glories of this world to those who want to enter the path of higher enlightenment. If the power to resist this tempter is not awakened in them, then they will inevitably fall prey to him. And this suggests something of what is meant by the dangers of the “threshold” that must be crossed if the “path” of wisdom is to be entered. No one can enter this path who wants to use his spiritual eye, his intellect and his reason only as they are used in everyday life. As a transformed being, as one whose spiritual eye has been strengthened, man must enter the threshold. And in our present age it is difficult to strengthen the eye in this way. For this eye is attuned only to the tangible, precisely through our science. In order to make its conquests in the field of external natural forces, this science had to dull the eye for the spiritual forces of existence. This should not be misunderstood as a reproach. Anyone who wants to understand the mechanism of a clock certainly does not need to explore the thoughts of the inventor of the clock: he can stick to what he has learned in physics. He can understand the clock from its mechanism itself. But no one can understand how the forces and things that work together in the clock are originally put together unless he seeks the spirit that put them together and explores the reasons why they are put together. The natural scientist can only understand nature correctly if he first seeks the forces of its workings within it. If he claims that they have put themselves together, he is like someone who might think that the clock made itself. Superstition is not looking for the spirit behind things: but blindly attributing it to the things themselves. The superstitious person is not like the person who looks for the inventor of the clock, but like the person who in the clock itself suspects a spirit that moves the hands forward. Only when one misunderstands those who search for the spirit in the existence of the world can one lump them together with those who are rightly accused of superstition and who are just as rightly considered troublemakers today because they endanger the blessings that our scientific culture has created. (Those who see without prejudice will know who is meant in both directions.)

Anyone who enters the “threshold” to higher insight must, if he is to succeed in his progress, be endowed with the power that leads to the perception of the real where the ordinary mind and everyday reason perceive fantasy and illusion. For it is the permanent and eternal that appears to the eye attuned to the transitory and temporal as illusion and fantasy. Therefore, nothing can help a person when he is led to the sources of eternal wisdom with his ordinary mind. That is why the first step in initiation in the mysteries is not the imparting of new knowledge, but the complete transformation of the human powers of cognition. With subtle insight, Edouard Schuré characterizes in his book “The Great Initiates” the path of those striving for “knowledge” through the mysteries: “Initiation was a gradual introduction of the human being towards the dizzying heights of the spirit, from which life is dominated.” And further on, we are told: “To achieve mastery, the ancient sages said, man needs a complete transformation of his physical, moral and intellectual being. This transformation is only possible through the simultaneous exercise of will, intuition and reason. Through their complete harmony, man can expand his abilities to incalculable limits. The soul has dormant senses. Initiation awakens them. Through deep study and constant diligence, man can come into conscious relationship with the secret forces of the universe. Through an amazing effort, he can reach immediate spiritual perfection, can open the paths to it and make himself capable of directing himself there. Only then can he say that he has conquered fate and that he has conquered his divine freedom from there. Only the initiate can become an initiator, prophet and theurgist, that is, a seer and creator of souls. For only he who shows himself the way can show it to others: only he who is free can liberate.“ (”The Great Initiates”, page 124.)

This is how we must understand the task of the mysteries, insofar as their first stage is concerned. It was not just a matter of a new science, but of creating new powers of the soul. Man had to become another person, a '"transformed being, before he was led into the spiritual sun, to the source of wisdom.

Those whose powers are not steeled when they cross the threshold will not feel the reality of the eternal, spiritual powers that confront them. Instead of connecting with a higher world, he falls back into the lower one. This danger is faced by anyone who seeks the sources of wisdom. If a person succumbs here, then he has temporarily killed the seed of eternity within himself. This seed was previously dormant within him. But even as a dormant seed, it was that which ennobled and transfigured the transitory, lower nature. Naively and unconsciously, man lived with his inclination towards higher spirituality. The unsuccessful attempt at initiation has killed the slumbering inclination. Nothing remains for man but the urge to live in the transitory, to live in the realm of this world alone. Because he has felt the divine-spiritual as an illusion, he worships the sensual-material. Thus, at the “threshold”, man can lose his most valuable part, his immortal part. This is the danger, which is analogous to the blinding of the eye in the above picture.

It is clear that those who were responsible for the initiation in the mysteries, out of a sense of responsibility, made the highest demands on the disciples. For these demands had to have the effect of steeling the spiritual forces in the sense described. Schuré describes the sequence of initiation as it was practiced in the school of Pythagoras (582-507 BC). This description is inspired by a genius for art and mystical depth. — With reference to this description, we will speak of these stages here. Only those were admitted to initiation who, by the nature of their intellectual, moral and spiritual being, offered the certainty of success. For these, the time of preparation then began. They became listeners for several years. In our time, when everyone believes that they are entitled to a critical, discerning judgment if they have learned something, or even – perhaps even more – if they have learned nothing, it is not easy to give a sympathetic idea of this long audience. This listener was required to maintain absolute silence. The silence was not meant to be external. It was a silence of judgment. One had to absorb completely without prejudice, without spoiling this impartiality by premature examination. The wise knew, and the listeners had confidence. They were not allowed to examine for the time being. For the knowledge that they received was to make them ready for examination. How can someone really learn if he wants to immediately examine what he is learning? With this view of silent learning, the Pythagoreans have honored a principle that alone can lead up the steps of knowledge. Those who have traveled the path of knowledge know this. They can only feel pity for those who block their path to knowledge by premature judgment and criticism. Our time is completely filled with this immature critical spirit. One need only look around at what is being said by our speakers and what is being written by our writers. If only a little Pythagorean spirit could be found in our time, much more than nine-tenths of what is spoken would remain unsaid, and just as much of what is printed would remain unprinted. Anyone who has made a few observations or formed a few concepts today believes that he is entitled to pass judgment on the most essential things. But such a right is only given to those who have understood how to withhold their judgment for years and to listen impartially to what the wise men of mankind have said. Examine everything and keep the best is a deceptive principle in the soul of those who are not mature enough to examine. Our judgment is nothing, absolutely nothing, before the truth, as long as we have not had it examined by the truth itself. Instead of saying: I will examine everything and keep the best, many should say: I will let the truth examine me; and if I am good enough for it, then it may keep me. He who has not practiced for years in the way of clinging, of living in, of unreserved devotion to the judgment of the wise leaders of mankind, his judgment is sound and smoke.

This is certainly an unsympathetic principle in our age of “enlightenment”, public criticism and the journalist spirit. But the Pythagorean listeners lived according to it.

Once the student had attained the necessary maturity, the “golden day” dawned, when revelations about the nature of nature and the human spirit began. The laws of physical and spiritual existence were gradually revealed to him. Those who try to grasp these laws with their everyday, unrefined intellect will understand nothing of them. Goethe once pointed out what is important here. When he had devoted himself to the study of the plant world in Italy and Sicily and had formed his now much discussed but little understood views on the “primordial plant”, he wrote to Germany that he wanted to make a journey to India, not to discover anything new, but to look at what had been discovered in his own way. It is not a matter of knowing the laws that rational botany has brought to light, but of penetrating into the inner essence of plant life with the help of these laws. One can be a learned professor of botany and understand nothing of this life. Our scholars have some particularly remarkable views on this matter. They either believe that it is impossible to penetrate into the inner nature of things, or they claim that our research has not yet progressed “that far”. They do not realize that, while they can indeed increase our knowledge in a most beneficial way through this research of the senses and the intellect, a completely different way of thinking is necessary for the exploration of the “inner nature” than they are developing. They want to know nothing about the inventor of the clock, studying it according to the principles of physics. Because they cannot find a little spirit in the clock that drives the hands forward, they either deny the spirit that put the wheels together, or they claim that it is either completely inaccessible to human knowledge or “until now”. Anyone who speaks of the spirit in nature is accused of fantasizing with words alone. Well, it is not his fault that the accusers hear mere words. The Pythagorean disciples were introduced to the spirit of nature in the second stage of their instruction.

Once they had passed this stage, they could be led to the “great” initiation. Now they were ready to absorb the secrets of existence. Their spiritual eye was now sufficiently strengthened for this. They now learned not only the spirit in nature, but also the intentions of this spirit. From this point on, the nature of the mysteries can no longer be discussed in the proper sense, but only figuratively, because our language is completely adapted to the intellect and has no words for the higher form of knowledge that is being considered here. So I ask you to understand the following. Above all, man learned to look beyond his personal life. He learned that this life of his is the repetition of earlier lives on a new plane of existence. He was able to convince himself that that which is rightly called the soul often incarnates and reincarnates, and that he must regard the abilities, experiences and actions of this life of his as the effects of causes lying in his earlier lives. It also became clear to him that the deeds and experiences of his present life would have their effects in a future existence. Since the intention is to speak in detail about the great laws of “reincarnation” and “world lawfulness”, or “reincarnation” and “karma”, in this journal, we will stop here with these hints. These truths could become as convincing to the student of the mysteries as the truth that “two times two is four” is to the ordinary person, because he was ripe for them on the third step. But even on this step one can only have a completely certain judgment of these insights, because only on this step is one able to understand their meaning correctly. Even today, as at all times, these ideas are criticized a great deal. But what is criticized is only the arbitrary thoughts of the critics themselves; and these are quite without importance. - Incidentally, it should be admitted that many supporters of the idea of reincarnation have no better ideas about it than its opponents. Of course, it is not to be claimed here that everyone who defends these teachings today understands them. Among these defenders, too, there are many who are too lazy or too self-confident to learn in silence before they teach.

If it was not the case with the Pythagoreans, then there were other mysteries after the “great” revelation initiation, which included the stage of the actual mystical initiation. It was the stage in which not only perception and thought, but the whole life expanded beyond the immediate human personality. Here the disciple became not only a sage, but a seer. He now not only perceived the essence of things, but experienced it with them. It is very difficult to give an idea of what is involved here. The seer does not merely feel things, but he feels in things; he does not think about nature, but he steps out of himself and thinks in nature. The theosophist knows this process and speaks of it by calling it the opening of the astral senses. — The man of understanding passes by the seers; they must appear to him as enthusiasts, if not worse. He who has a sense for their gifts listens to them with pious awe, for he feels that it is no longer a human personality that speaks through them, but living wisdom itself. They have sacrificed their personal inclinations, sympathies and opinions so that they could lend their voices to the eternal word through which “all things were made”. For where human opinion still speaks, where inclinations and interests come into play, there eternal wisdom is silent. And if it reaches the ears of those who have no feeling for it, then it appears as the personal word of a human being, even if divine power may always lie within it. But people could hear from the seers themselves, for the seer is silent in his human personality when the voice of truth speaks to him. His judgment is silent; his interests and inclinations lie before him, as meaningless to him as the table that stands before him is meaningless. He is completely devoted to inner hearing.

Only the seer should ascend to the next level, which the ancients called that of the theurgist, and which in the German language can be indicated by calling it the level on which a “complete reversal of human abilities” takes place. Forces that otherwise only flow into people now flow out of them. In certain areas in which people are merely servants, the one who is ruler is the one whose abilities are “turned”. And since only the seer is able to judge the scope and nature of such forces, people will abuse these forces if they come into possession of them without having attained the purity of the seer. And this “wisdom without purity” is possible through a certain concatenation of circumstances that are not to be discussed here. — Schur speaks excellently of the higher initiation with reference to the Pythagoreans: “... At the summit, the earth disappeared like a shadow, like a dying star. From there, the heavenly vistas opened up – and the “point of view of the heights” unfolded like a wonderful whole, the <"epiphany> of the universe. The purpose of the instruction was not to allow man to become absorbed in contemplation or ecstasy. The teacher had led the disciples into the unpredictable regions of the cosmos, he had plunged them into the abysses of the invisible. The true initiates had returned from this terrible journey to earth better, stronger and more hardened for the trials of life... The initiation of the intelligence was followed by that of the will, the most difficult of all. For it was a matter of taking the disciple into the truth, into the depths of life... At this level, the human being became an adept and possessed sufficient energy to acquire new powers and abilities. The inner powers of the soul opened up and the will radiated into the others.” — ”Everything that a person accomplishes before reaching this level has its causes in regions that are completely unknown to him. The theurgist's gaze sees into these regions; and consciously he lets radiate from himself what in the human being usually slumbers unconsciously in the deepest recesses of the soul. He stands face to face with the guide who has previously led him invisibly “from behind”. Equipped with such thoughts, one should read sentences like the following from the ancient wisdom book “Mundakopanishat”: “When the seer sees the golden-colored creator, the Lord, the spirit, whose lap is Brahman, then, having cast away merit and demerit, the sage, spotless, attains the highest union.”

Schuré directs his gaze to the summits that are thus reached; and the mystical faith in the illuminating power of these summits gives him the ability to see through some of the clouds of mist that veil the true essence of the great leaders of humanity. This enables him to describe the great initiates: Rama, Krishna, Hermes, Moses, Orpheus, Pythagoras, Plato and Jesus. Gradually, the powers were radiated into humanity through these leaders, depending on the maturity that the human race had attained in the course of time. Rama led to the gate of wisdom, Krishna and Hermes gave some the key into the hand, Moses, Orpheus and Pythagoras showed the inside, and Jesus, the Christ, represented the sanctuary. — It would be called the quite own charm of the Schuréschen book impair, wanted one the remarks to retell, into which, as they are, everyone should deepen itself.

Schuré& indicates how the wisdom powers of the mysteries were poured into the spiritual veins of humanity by the founder of Christianity in a form that could be heard by the ears of mankind. — And in this field, too, the truth is to be sought on the paths that Schuré represents. — The power that radiates from Jesus' personality is living power in the hearts of all those who let it flow into them. Understanding the living Word that works in this power is only possible for those who have obtained the key to this Word through an understanding of the wisdom of the mysteries. And Annie Besant's “Esoteric Christianity” provides the basis for this, as far as possible. It is a book through which the hidden meaning of the words of the Bible is revealed to the devoted reader.

In our time, such key books are necessary. Humanity was in a different state than it is now when it received the gospel, the “good news”. Today, reason has a completely different training than it did nineteen centuries ago. Today, people can only experience the living power of the “revealed word” if they can grasp this power with their ability to judge. But what is true remains eternally true, even if the way in which man must grasp it changes over the course of time. That reason and judgment should assert their rights today is a necessity; the student of the development of humanity knows that it must be so. That is why he gives reason what was given to other powers of the soul centuries ago. It is from this realization, and from no other, that the true 'theosophist' should work. Annie Besant's 'Esoteric Christianity' should be understood in this way.

The theosophist knows that Christianity is the truth. And he also knows that Jesus, in whom the Christ was embodied, is not a leader of the dead, but a leader of the living. He understands the great master word: I am with you always, even to the end of the age. The one who wants to explain Christianity in the way Annie Besant does turns first to the living leader, not to the one of the historical reports. What the “living word” still proclaims to the ear that wants to listen: that then radiates into the gospel reports. Yes, he has remained until today, the announcer of the word, and he can tell us himself how we have to grasp the letter that reports of his deeds and speeches. The “good tidings” are to be grasped esoterically, that is, the living power must first awaken within us, which will then impress the stamp of the “holy” upon them. And because the intellect and the power of judgment are the great means of contemporary culture, they must be freed from the bonds of mere sensual comprehension, of the purely tangible understanding of reality. The intellect of contemporary humanity must itself immerse itself in the ocean that fills it with true piety. For it is not right that the clever intellect should only destroy the “illusions” that the religious sense has woven around things. This is only accomplished by a mind that is blinded and captivated by the successes it has achieved in the knowledge and control of purely material natural forces. —- People of the present day, and with them our physicists, biologists, and cultural historians, believe themselves to be free in their purely factual world of reason. In truth, they live under an all-dominant suggestion. Free to a certain extent you could become, you physicists, biologists and cultural historians of the present, if you wanted to recognize that your ideas of reality, indeed of substances and forces of the world, of human history and cultural development are nothing but mass suggestions. The bandage will fall from your eyes one day, and then you will learn in what respect truth and not error is what you think about electricity and light, about the development of animals and of man. For, mind you, even the theosophists do not regard your assertions as error, but as truth. For your view of nature is also a religious confession to them, and when they say that they want to seek the kernel of truth in all confessions, they do so not only in relation to Buddha, Moses and Christ, but also in relation to Lamarck, Darwin and Haeckel. And writings such as those by Edouard Schuré and Annie Besant are called upon to remove the bandages from your eyes; they should teach you to see through your suggestions. In this respect, it is not only the words that are important in such books, but also the hidden powers that guided the writers' pens and that flow into the veins of the readers, so that they are imbued with a new attitude towards truth. Readers who experience the right effect from such books are initiated in a certain respect. – Anyone who does not sense the assertion of a miracle behind this sentence, and who is able to see something other than a phrase in it, will also understand when these books are presented to him not merely with the request for ordinary ordinary reading, but with the quite different intention that they should awaken slumbering powers in him through the powers with which they are written, even if these powers can initially only be those of the intellectual soul. But for our time there is no genuine initiation that does not pass through the intellect. – Anyone who wants to lead to the “higher secrets” today by bypassing the intellect knows nothing of the “signs of the times”; and he can only replace the old with new suggestions.

Meditation

He who denies the spirit of the world does not know that he is denying himself. But such a person not only commits an error, he also neglects his first duty: to work out of the spirit himself.

January 1904

For the first time, “Lucifer” appears in public in association with “Gnosis”. It was only natural that the dress should be changed somewhat, in order to make the union of the two magazines apparent in the outward appearance. Inside, neither the readers of “Lucifer” nor those of “Gnosis” will notice any change. Both magazines were striving to serve a world and life view that represents science, religion, morality and philosophy in a higher unity. Such a goal cannot be realized today if the forces are split up, but only if they work together in harmony. And true knowledge can never lead to the promotion of special interests, but only to unity. The tendency to seclusion in the pursuit of the high goals of the soul life and spiritual culture only proves that selfish inclinations still overgrow the selfless devotion to the ideals of genuine humanity. The science of the present shows more and more that it itself is moving towards the world of ideas that is expressed in this journal. Those who judge this science not according to the dogmas that some of its representatives put forward, but according to the facts that it brings to light, must realize that both natural and spiritual research of the present no longer make a materialistic world view seem possible. Error upon error, narrow-minded concepts upon narrow-minded concepts must be heaped up by those who still want to uphold the materialistic interpretation of world phenomena. - In addition, for many who, out of a natural healthy feeling, cannot find satisfaction in materialistic science and philosophy, a more or less strong despair of solving the great riddles has set in. Others have become completely indifferent to these things. Many a person loses the courage to search when he is confronted with the confusing views that are coming at him from all sides today, not least from scientific research, which is gradually striving for an authoritative influence that makes the influence of religious systems in earlier times seem very small. And those who lose their courage in this way are not far from indifference towards the most sublime matter of humanity.

Those who know how to interpret the signs of the times cannot doubt that the aims of the now united journals are a necessity in our present time. And these aims will be realized more and more as the realization of their importance spreads. With the best hopes, therefore, the Lucifer, associated with the “Gnosis”, appears before the public. Its program is to be as comprehensive as possible. It will always go hand in hand with true science. All fields of research, from religious studies to mathematics, from astronomy and geology to biology and the history of peoples and cultures, should present their results here, insofar as they serve as the basis for a genuine spiritual worldview or can lead to it. Mysticism, theosophy and the observation and experimental investigation of phenomena of the soul, moral, philosophical and higher artistic questions should appear here united. And in the sense of the great spiritual movement, which has been spreading as “theosophical” for more than a quarter of a century in all civilized countries, the motto of “Lucifer - Gnosis” will be: No human opinion stands above the investigation of trut.

Berlin W., Morzstraße 17
Dr. Rudolf Steiner

[ 1 ] A saying by Goethe that delicately explains the relationship between humans and the world is this: “We actually undertake in vain to express the essence of a thing. We become aware of effects, and a complete history of these effects would probably encompass the essence of that thing. We strive in vain to describe the character of a person; on the other hand, if we put together his actions, his deeds, we will be confronted with a picture of his character. Colors are deeds of light, deeds and suffering... Colors and light are in the most exact relationship to each other, but we must think of both as belonging to the whole of nature: for it is the whole of nature that wants to reveal itself to the eye in this way. In the same way, the whole of nature reveals itself to another sense... Thus nature speaks downwards to other senses, to known, unrecognized, unknown senses; thus it speaks to itself and to us through a thousand phenomena. To the attentive, it is never dead or mute.»

[ 2 ] To fully appreciate the significance of this statement, , one need only consider how very differently the world must reveal itself to the lowest forms of life, which have only a kind of sense of touch or feeling spread over the entire surface of their bodies. Light, color and sound cannot be present for them in the same way that they are present for beings that are endowed with eyes and ears. The air vibrations that a shot from a gun causes may also have an effect on them if they are hit by them. An ear is necessary for these air vibrations to be perceived as a bang. And that certain processes, which reveal themselves in the fine substance called ether as light and color, require an eye. In this sense, the philosopher Lotze's statement applies: “Without a light-sensitive eye and a sound-sensitive ear, the whole world would be dark and silent. There would be no light or sound in it, just as a toothache would be impossible without a tooth nerve that can feel pain.»

[ 3 ] The poet Robert Hamerling says in his philosophical book («Atomistik des Willens») about this insight: «If this does not make sense to you, dear reader, and if your your mind bends before this fact like a shy horse, then do not read another line; leave this and all other books that deal with philosophical matters unread; for you lack the necessary ability to take in a fact without prejudice and to hold it in your thoughts.»

[ 4 ] But a conclusion necessarily follows from this fact. Goethe expresses it beautifully: “The eye owes its existence to light. From indifferent animal auxiliary organs, light calls forth an organ that becomes its equal; and so the eye is formed by light for light, so that the inner light may confront the outer.” This means nothing other than that the external processes that man perceives through the eye as light would be there even without the eye; this however creates the sensation of light from them. Man must never say that only that which he perceives exists; he must recognize that of all that exists, he can only perceive that for which he has organs. And with each new organ, the world must reveal new aspects of its nature. The naturalist Tyndall aptly describes this: “The effect of light in the animal kingdom seems to be only a change in chemical composition, as occurs in the leaves of plants. Gradually this effect is localized in individual pigment cells that are more sensitive to light than the surrounding tissue. The eye begins. It is initially able to reveal the differences between light and shadow that are produced by very close objects. Because the interruption of light is almost always followed by contact with the opaque nearby object, it must be concluded that seeing is a kind of anticipated feeling. The adaptation continues (in higher animals). A slight swelling of the skin forms above the pigment cells; a lens begins to form, and through an infinite number of adaptations, the sense of sight achieves a sharpness that ultimately reaches the perfection of the hawk or eagle eye. It is the same with the other senses.“

[ 5 ] How much of what is real is revealed to a being through sensation depends on the organs that have developed in it. Man must never say that only that which he can perceive is real. There may be many things that are real, but which he has no organs to perceive. And a man who declared only that which is ordinarily perceptible to the senses to be real would be like a lower animal that declared the unreality of colors and sounds, since it cannot perceive them.

[ 6 ] Now every man knows of a real world which he cannot perceive with his ordinary senses. That is his own inner world. His feelings, impulses, passions and thoughts are real. They live in him. But no ear can hear them; no eye can see them. They are “dark and silent” for another, as Lotze says in the above quotation, “without a light-sensitive eye and without a sound-sensitive ear, the whole world would be dark and silent.” And this world ceases to be “dark and silent” as soon as there are sensitive eyes and ears. Only such a being can know that the world of colors and sounds arises from this “mute and dark” world, that it experiences this latter world by means of the eye and ear. Only direct experience can decide this.

[ 7 ] Can someone who cannot perceive the real inner world of man as a sensation claim that it is impossible to perceive it? Anyone who recognizes the significance of the facts presented will do so. He will have to say to himself: whether this is possible is for those who have such a perception to decide, not for those who do not. For the eye-gifted, not the eyeless being, can give an account of the reality of the world of colors. This thought must be followed by the following, which Hamerling brilliantly summarizes in what he has to say in this direction: “Our sensory world is the world of effects. The active element in every being produces the idea in others, as a touch on the strings produces the sound. Every being is a harpist on foreign strings and, at the same time, a harp for foreign fingers.»

[ 8 ] Just as external nature transforms the “indifferent animal organs” into the eye, in the sense of Goethe, so man can develop within himself the organs through which feelings, drives, instincts, passions, thoughts, etc. become a world of senses, a world of effects, just as air vibrations become sound perception through the ear, and ether vibrations become color perception through the eye. The paths that the soul must take to develop these senses will be discussed in a later issue of this journal. Here, we will say a few words about the perceptions of these “spiritual senses” themselves.

[ 9 ] It is clear that only a part of a person is visible to the external eye. It is the part that is referred to as the physical body. This physical body consists of the same components as the external natural objects. And the physical and chemical forces that are also active in minerals are active in it. Now every thinking person will admit that the life of the soul can never be explained by these substances and their processes. The natural scientist Du Bois-Reymond expresses himself on this subject as follows: “It may seem, at a superficial glance, that by knowing the material processes in the brain, we could understand certain mental processes and dispositions. I include in this the memory, the flow and association of ideas, the consequences of practice, specific talents and the like. The slightest reflection teaches that this is an illusion. We would only be informed about certain inner conditions of the mental life, which are more or less equivalent to the outer conditions set by the sensory impressions, but not about the origin of the mental life through these conditions. What conceivable connection exists between certain movements of certain atoms in my brain on the one hand, and on the other hand the original, indefinable, undeniable facts for me: I feel pain, I feel pleasure, I taste sweetness, I smell the scent of roses, I hear the sound of an organ, I see red, and the equally immediate certainty that follows from this: So I am? It is simply inconceivable, forever and ever, that a number of carbon, hydrogen, nitrogen, oxygen, etc. atoms should not be indifferent to how they lie and move, how they lay and moved, how they lie and will move.” – Du Bois-Reymond is certainly wrong with what he concludes from this, but not with the fact itself. (Compare my book “Welt-und Lebensanschauungen im neunzehnten Jahrhundert”, Berlin, Siegfr. Cronbach, second volume, page 78 ff.) - It must be made clear what facts underlie such a statement. The natural scientist uses the external senses for his investigations. He does indeed strengthen their power by means of instruments, and he combines the facts they supply with his understanding, and determines their proportions by calculation; but the basis for everything he determines is external, sensuous observation. Now, this can indeed determine processes in the material world; or where these are too small to be perceived directly, they can be supplemented by hypotheses: but it can never perceive anything spiritual or mental. Du Bois-Reymond is therefore saying nothing other than that where the material process passes over into the mental, external sensory observation ceases. How carbon, oxygen, etc. atoms lie and move can be imagined in such a way because it is similar to perceivable material processes. “I feel pain, I feel pleasure, etc.” can no longer be grasped by the external senses. — A higher faculty of perception must intervene, just as the higher faculty of perception of the eye must intervene when the world of tactile sensations of the lower animal is to be supplemented by the world of color. - And for such a higher faculty of perception, a transition also takes place between physical processes and the “facts that cannot be denied: I feel pain, I feel pleasure, I smell the scent of roses, etc.” as between the movement of a rolling ivory ball and the state of the other, which, as a result of the impact of the first, passes from rest into motion. For this higher perceptive faculty, the physical human body is only the middle part of a larger body, in which the former is enveloped as in a cloud. And just as the physical eye perceives the ether vibrations emitted by the physical body as the colors of this body, so the spiritual eye perceives, through a corresponding mediation, the feelings, drives, passions and ideas, which are just as “undeniable facts” as the movements of carbon, hydrogen, etc. in the brain,

[ 10 ] Through a special process of transformation, which will be described later, the inner world of causes of the human being presents itself to the “spiritual eye” as a world of effects in colors in the same way as the physical processes in the body present themselves to the external eye as color effects. The color effects that can be perceived by the “spiritual eye”, which radiate around the physical human being and envelop him like a cloud (perhaps in the shape of an egg), are called the human aura. It must be considered as much a part of the human being as the physical body. The size of this aura differs from person to person. But on average, one can imagine that the whole person is twice as long and four times as wide as the physical one.

[ 11 ] A wide range of colors now floods this aura. And this flooding is a true reflection of inner human life. The individual colors are as varied as this. But certain permanent characteristics are expressed in the basic colors: talents, habits, character traits.

[ 12 ] The aura is very different according to the various temperaments and dispositions of people; it also varies according to the degree of spiritual development. A person who gives himself completely to his animal instincts has a completely different aura than one who lives much in thought. The aura of a person with a religious disposition differs significantly from that of someone who is absorbed in the trivial events of the day. In addition, all changing moods, inclinations, joys and pains find expression in the aura.

[ 13 ] The auras of different types of people must be compared with each other in order to understand the meaning of the color tones. First, take people who have strongly developed affects. They can be divided into two different types. Those who are driven to these affects primarily by their animal nature, and those in whom the same affects take on a more refined form, where they are, so to speak, strongly influenced by reflection. In the first type of person, brown and brown-red color currents of all shades flow through the aura in certain places. In those with more refined affects, tones of lighter red and green appear in the same places. It can be observed that the green tones become more frequent with increasing intelligence. Very intelligent people who are completely absorbed in satisfying their animal instincts have a lot of green in their aura. However, this green will always have a stronger or weaker touch of brown or brown-red. Unintelligent people show a large part of the aura flooded with brown-red or even dark blood-red currents.

[ 14 ] The aura of calm, thoughtful people is very different from that of such emotional natures. The brownish and reddish tones recede; and various shades of green come to the fore. In thinkers, the aura shows a pleasant green undertone. This is how those people look who can be said to know how to find their way in every situation in life.

[ 15 ] The blue color tones appear in devoted natures. (I would like to expressly note that I am happy to be corrected by other researchers. Observations in this field are, of course, uncertain. And this uncertainty cannot be compared with that which is possible in the physical field, although this is also very great, as researchers know. For comparison with my statements, I would like to draw your attention to the book by C. W. Leadbeater: “Man visible and invisible”, which was published in London in 1902 by the Theosophical Publishing Society. The more a person places his self in the service of a cause, the more significant the blue nuances become. In this respect, too, one encounters two quite different types of people. There are natures of little mental power, passive souls, who, as it were, have nothing to throw into the stream of world events except their “good nature”. Their aura glows in a beautiful blue. This is also the case with many devotional, religious natures. Compassionate souls and those who like to live out their existence in a state of well-being have a similar aura. If such people are also intelligent, green and blue currents alternate, or the blue itself may even take on a greenish nuance. It is the peculiarity of active souls, in contrast to passive ones, that their blue is imbued with bright colors from within. Inventive natures, those who have fruitful thoughts, radiate bright colors from an inner point, as it were. In general, everything that indicates mental activity has more the form of rays that spread from within; while everything that comes from animal life has the form of irregular clouds that flood the aura.

[ 16 ] The color formations show different shades depending on whether the ideas that arise from an active soul are used to serve one's own animal instincts or ideal, objective interests. The inventive mind that uses all its thoughts to satisfy its sensual passions shows dark blue-red nuances; on the other hand, the one who selflessly puts his fertile thoughts into a factual interest shows light red-blue color tones. A life in the spirit, coupled with noble devotion and a capacity for self-sacrifice, reveal pink or light violet colors.

[ 17 ] Not only the basic state of the soul, but also temporary emotions, moods and other inner experiences show their color waves in the aura. A sudden outburst of violent anger produces red waves; offended honor, which is expressed in a sudden outburst, can be seen appearing in dark green clouds. — But the color phenomena do not only occur in irregular cloud formations, but also in certain limited, regularly shaped figures. For example, a sudden attack of fear is shown by the aura from top to bottom by wavy stripes in blue color, which have a reddish shimmer. In a person who is waiting with tension for a certain event, one can see continuous red-blue stripes radiating from the inside outwards through the aura.

[ 18 ] For an accurate spiritual perception, every sensation that a person receives from the outside must be noticed. People who are strongly stimulated by every external impression show a continuous flickering of small reddish spots and flecks in the aura. In people who do not feel vividly, these spots have an orange-yellow or even a beautiful yellow color. So-called “distracted” people show bluish spots of more or less changing shape.

[ 19 ] The following is intended to show to what extent this aura, as characterized here, is a very composite phenomenon. It should also be shown how it is the expression of the whole being of the human being. The explanations given here should be considered as an introduction.

[ 20 ] In the foregoing, the auric cloud within which the physical body of the human being is located has been described in some general terms. — For a more highly developed “spiritual vision,” three types of color phenomena can be distinguished within this “aura” that surrounds and radiates around the human being. First, there are colors that have more or less the character of opacity and dullness. However, when we compare these colors with those that our physical eye sees, they appear lively and transparent in comparison. Within the supersensible world itself, however, they make the space they fill comparatively opaque; they fill it like fog. — A second type of color is that which is, as it were, completely light. They illuminate the space they fill. This space itself becomes a space of light. The third type of colored appearance is quite different from these two. These have a radiant, sparkling, glittering character. They not only illuminate the space they fill, they also shine and radiate through it. There is something active, inherently mobile about these colors. The others have something in them that is at rest, immobile. These, on the other hand, generate themselves out of themselves, as it were, continually. - Through the first two types of color, space is filled as if with a fine liquid that remains calm in it; through the third, it is filled with a constantly fanning life, with never-resting activity.

[ 21 ] These three color types are not located next to each other in the human aura; they are not located in separate parts of space; instead, they partially penetrate each other. At one point in the aura, all three types can be seen mixed together, just as a physical body, for example a bell, can be seen and heard at the same time. This makes the aura an extraordinarily complicated phenomenon. For, as it were, one has to deal with three auras that are located within each other and interpenetrate. (Aura of a higher order is not considered here.) But one can get a clear picture by directing one's attention alternately to one of these three auras. In the supersensible world one does something similar to what one does in the sensible world, for example, when one closes one's eyes to fully enjoy the impression of a piece of music. The “seer” has three kinds of organs for the three color types. And in order to observe one undisturbed by the others, he can open one or the other type of organ to the impressions and close the others. — In the beginning, a “seer” can only have developed one type of organ, that for the first type of color. Such a person can only see one aura; the other two remain invisible to him. Likewise, someone may be able to perceive the first two types, but not the third. — The higher level of the “gift of seeing” then consists in a person being able to observe all three auras and to direct his attention alternately to one or the other for the purpose of study.

[ 22 ] The triple aura is the supersensory visible expression of the human being. For this being is composed of three members: the body, soul and spirit. The body is the transitory part of man; that which is born and dies. The spirit is the immortal part. After the death of the body, it experiences various states and conditions in realms that are not accessible to the external senses, in order to be reborn in a new body after a shorter or longer period of time. (More detailed information on the conditions between death and a new incarnation can be found in the essay “How Karma Works.”) The link between the perishable body and the imperishable spirit is the soul. One has to imagine that the impressions of the sensual external world are first received by the soul and then passed on to the spirit. The ear, for example, as a physical organ, receives an impression through an air vibration. The soul transforms this air vibration into the sensation of sound. Only through this experience does the human being inwardly — as a sensation — experience that which would otherwise be a mute process in the external air. — And within the human being, the spirit again perceives the sensation. In this way, it receives information about the sensuous, earthly world from the soul. The spirit cannot communicate directly with the sensuous world. The soul is its messenger. Through the soul, the immortal spirit of man enters into communication with the earthly world. (Those who seek more precise information about the relationship between spirit, soul and body will find it in my forthcoming book, “Theosophy.”) The soul is thus the actual bearer of what man experiences within himself between birth and death. The spirit preserves these experiences and carries them over from one embodiment to another.

[ 23 ] The soul is influenced by two sides in man. The body influences it to convey the sensual-physical impressions. The spirit influences it from the other side, in order to impress upon it the eternal laws that are its own. The soul is connected, on the one hand, with the body, and on the other with the spirit. Therefore, in the living human being, one has to distinguish between a threefold inner life. The first includes everything that continually flows from the body to the soul; the second are the processes in the soul itself. The third are the influences that the soul experiences from the spirit. A simple example can make it clear how these three forms of human inner life differ. Let us assume that a person has not eaten for a long time. As a result, certain processes take place in the body that are not beneficial to his physical life. This has an effect on the soul as a feeling of hunger.

[ 24 ] This feeling is a process in the soul; but the cause of it lies in the body. - Let us further assume that a person passes a person in need. He supports him. The cause for this lies in the realization of the spirit that man must help others. The soul carries out the action; the spirit gives the order. The soul feels compassion. This compassion is again a process in the soul. The cause for this lies in the spirit. Between these two types of soul experiences there is now a third. It is the one in which neither body nor spirit are directly involved. At first, the immediate stimulus of hunger repeatedly prompts a person to eat. But when he begins to reflect on the connection between hunger and his way of life, he regulates this way of life through thinking. He uses thinking, as it were, to take into account the needs of his sensuality. In this way, he makes his spiritual life independent of the immediate stimuli of sensual corporeality. The more undeveloped a person is, the more he will surrender to sensual stimuli. With higher development, he will increasingly place his inner life at the service of thinking, but in doing so, he will also become increasingly receptive to the influences of spirituality. An undeveloped person who must surrender to every stimulus of his body will be insensitive to the eternal laws of truth and goodness that come from the spirit. He will be completely absorbed in what his body demands of him. The more independent a person becomes of these influences, the more will that which is imperishable, eternally true and eternally good, shine forth in him. And he will ultimately recognize that he is there to place his powers, his abilities, all his actions at the service of the eternal. The first is that which is dependent on the bodily causes; the second is that part of the life of the soul which, to a certain extent, has made itself independent of every external stimulus through reflection, but which still absorbs itself in the satisfaction of the outer life; the third part, finally, is that which places its own life in the service of the eternal. In the undeveloped human being, the first part is predominant; in the more highly developed, the third comes to the fore. The average human being holds the middle between the two.

[ 25 ] These three parts of the human inner life find expression in the triple aura in a way that is visible to the supernatural. The extent to which the soul is dependent on the body, and is influenced by its processes, is expressed in the dull, opaque color phenomena. A person who lives entirely according to his physical nature has this part of the aura particularly vividly developed. — Everything that has become independent of the direct influences of the body through education, through reflection, in short, through external culture, is expressed in the colors that illuminate the space in transparent brightness. And all the true spirituality of man, the selfless devotion to the true and good, in other words the treasures that man collects for eternity, appear in the sparkling, radiant color phenomena of the aura.

[ 26 ] The first aura is a reflection of the influence that the body exerts on the soul of man; the second characterizes the soul's independent life, which has risen above the immediately sensuous, but is not yet dedicated to the service of the eternal; the third reflects the dominion that the eternal spirit has gained over the mortal human being.

[ 27 ] For the “seer”, the degree of a person's development can be judged from the nature of their aura. If he meets an undeveloped person who is completely devoted to the respective sensual impulses, desires and momentary external stimuli, he will see the first aura in the most glaring colors; the second, on the other hand, is only weakly developed. Only sparse color formations can be seen in it; the third, however, is hardly indicated. Here and there a glimmering spark of color appears, indicating that the eternal also lives in this person as a predisposition, but that it will still need a long course of development – through many embodiments – before it will gain an outstanding influence on the outer life of this bearer. The more a person strips off his instinctive nature, the less conspicuous the first part of the aura becomes. The second part grows larger and larger and fills the color body, within which the physical human being lives, more and more completely with its luminous power. And the “servants of the Eternal” show the wondrous third aura, that part which testifies to the extent to which the human being has become a citizen of the spiritual world. For the divine itself radiates through this part of the human aura into the earthly world. People in whom this aura is developed are the flames through which the deity illuminates this world. They have learned to live not for themselves but for the eternal truth and good; they have wrested it from their narrow self, sacrificing themselves on the altar of the great world work.

[ 28 ] Thus, the aura expresses what a person has made of himself in the course of his incarnations.

[ 29 ] All three parts of the aura contain colors of the most diverse nuances. However, the character of these nuances changes with the degree of development of the human being. In the first part of the aura of the undeveloped instinctive human being, one can see all the nuances from red to blue. In him, these nuances have a dull, dirty character. The obtrusive red nuances indicate sensual desires, carnal lusts, and an addiction to the pleasures of the palate and stomach. Green nuances seem to be found primarily in those of a lower nature who tend towards dullness and indifference, who greedily indulge in every pleasure, but who nevertheless shy away from the efforts that would bring them to it. It is not a pleasant sight to see the sluggish street loafers in our big cities loitering around in their dirty green clouds. Certain modern professions, however, breed this kind of aura. A personal sense of self that is rooted entirely in base inclinations, that is, the lowest level of egoism, is manifested in dirty yellow to brown tones. Now it is clear that the animalistic life of the instincts can also take on a pleasing character. There is a purely natural capacity for self-sacrifice, which is found to a high degree in the animal kingdom. In the natural love of a mother, this development of an animalistic instinct finds its most beautiful completion. These selfless natural instincts are expressed in the first aura in shades of light red to pink. Cowardly timidity, nervousness in the face of obvious stimuli is shown by brown-blue or grey-blue colors in the aura.

[ 30 ] The second aura again shows the most diverse color gradations. Brown and orange structures indicate a highly developed sense of self, pride and ambition. Bright yellow reflects clear thinking and intelligence; green is the expression of an understanding of life and the world. Children who are quick to grasp things have a lot of green in this part of their aura. Greenish yellow in the second aura seems to indicate a good memory. Rose-red indicates a benevolent, loving nature; blue is the sign of piety here. The more piety approaches religious fervor, the more the blue turns to violet. Idealism and a serious approach to life in a higher sense are seen as indigo blue.

[ 31 ] The basic colors of the third aura are yellow, green and blue. Yellow appears here when the thinking is filled with high, comprehensive ideas that grasp the individual from the whole of the divine world order. This yellow then has a golden glow when the thinking is intuitive and it is given complete purity of sensual imagining. Green indicates love for all beings; blue is the sign of selfless willingness to sacrifice oneself for all beings. If this willingness to sacrifice oneself increases to the point of strong will, which actively places itself in the service of the world, then the blue lightens to light violet. If pride and the craving for honor still exist in a highly developed person, as the last remnants of personal egoism, then shades of yellow appear alongside those that play towards orange. It should be noted, however, that in this part of the aura the colors are quite different from the shades that a person is accustomed to seeing in the world of the senses. A beauty and sublimity confront the “seer” here, with which nothing in the ordinary world can be compared.

[ 32 ] In the following, it will be shown how the various fundamental components of the human being are expressed through the auras described here.

[ 33 ] The human aura can be understood by observing the human being. As a physical body, the human being is composed of the same substances that are found in the mineral world. And the forces that are active in this world are also active in him. The oxygen that the human being acquires through the breathing process is the same as that found in the air, in the liquid and solid components of the earth. And so it is with the substances that man takes in with his food. These substances and their powers can be studied in man as they are studied in other natural bodies. If we look at man in this way, we recognize him as a member of the mineral world. Furthermore, we can look at man in so far as he is a living being. He shows how the substances and forces of the mineral world build up an organism that takes the form of limbs, that grows and reproduces, whose parts work together in common activity. This way of being has in common with everything that lives. The question arises for anyone who devotes himself to such contemplation: how does a being live? A certain school of modern natural science makes it easy to answer this question. It simply says that the action of mineral substances and forces in a living organism is exactly the same as in inorganic nature, only much more complicated. According to this school, an organism has been understood when the complicated physical and chemical processes that take place within it have been understood. This view denies that there are special causes that transform the mineral substances and forces in the organism into life processes. A lively struggle developed in the nineteenth century against the advocates of a special life force. Clear thinking should have prevented this struggle. For just as no one should dispute that one understands a clock once one has grasped the mechanism of its parts, so too a clear-thinking representative of the life force could not object to the claim that one understands the organism in this sense scientifically if one knows the effectiveness of its substances and forces. But can anyone deny that the clock, which is completely comprehensible in mechanical terms, could not come into being without the clockmaker? Anyone who can really distinguish between the comprehensibility of an organism as a physical fact and the conditions of its origin cannot be in any doubt that the above comprehensibility affects the existence of special causes of life just as little as the existence of the watchmaker is affected by the mechanical comprehensibility of the watch. And just as the mechanic who wants to make the clock understandable does not need to describe the clockmaker, so the purely physical researcher does not need to take into account the special causes of life. But for those who delve deeper into the essence of phenomena, it becomes clear that the entities that make the physical organism appear physically comprehensible are not sufficient for the realization of the physical organism. That is why the perceptive speak of special causes of life. Life is something that is added to the physical effect in the organism and that eludes the senses and the intellect, which only adheres to the sensory facts. Life is the object of a special perception, just as the watchmaker is the object of a special perception. One must observe the organism with the “eyes of the spirit”, then the special causes of life, which elude sensory observation, reveal themselves. Those who observe with the “eyes of the spirit” have therefore called the natural builder of organisms “prana” (power of life). For them, the “life force” cannot be disputed, because for them it is a perception. And everything that is said against these defenders of a life force is only a fight against windmills. It will only be said as long as one misunderstands what they mean. In their sense, prana or the life force should be attributed to man, insofar as he is an organism, as the second link of his being, next to the physical-mineral body.

[ 34 ] In sensation, one has given something that goes beyond mere life. Through life, a being builds its organism. Through sensation, it opens itself to the outside world. It is different when I say: I live, and it is different when I say: I perceive the world of colors around me. In order to become a sentient being, the organism must give its organs properties that go beyond their ability to sustain life and to reproduce life through it. What makes the living organism a sentient organism is what the researcher who sees with “spiritual eyes” calls the sentient body, or, as has become common among theosophists, the astral body. This name “astral”, which means “star-like”, comes from the fact that the supersensory image of it appears in the aura, the luminosity of which has been compared to that of the stars. Here, this part of the human being shall be called the sensory body, as the third limb of the human being. Within this sentient body, the individual life of a person appears. It expresses itself in pleasure and displeasure, joy and pain, in inclinations and aversions, etc. With a certain justification, everything that belongs to this is called the inner life of a being. The starry sky is outside in space, my living organism belongs to the same space. This organism is connected to the starry sky in its sensory organs. I experience the joy and the feeling of admiration for the starry sky within myself. I carry this within me, even when the starry sky has long since withdrawn from my sensory eye. What I confront as myself in relation to the outside world, what leads a life within itself, is the soul. And insofar as this soul appropriates the sensations, insofar as it appropriates processes that are given to it from the outside and transforms them into a life of its own, it may be called the sentient soul. This sentient soul fills the sentient body as it were; it transforms everything that it takes in from the outside into an inner experience. In this way, it forms a whole with the sentient body. This is why, in theosophical writings, it is referred to as the astral body. However, a thorough understanding will have to distinguish between the two. In the aura, the two can also be distinguished in that each color tone of the astral body is subject to two influences. One will depend on how the organs of the human being are formed, the other on how his soul, according to its inner nature, responds to external impressions. A person can have a good or bad eye. The picture he receives of an external object depends on this; he can be more or less sensitive in his soul, and this determines the feeling he experiences in his inner being through this picture.

[ 35 ] Man does not stop at the impressions he receives from the outside world and the feelings he experiences through these impressions. He connects these impressions. In this way, overall images of what he perceives are formed in his soul. A person sees a stone fall; afterwards he sees that a cavity has formed in the ground at the place where the stone fell. He connects the two impressions. He says: the stone has hollowed out the earth. In this connection, thinking is expressed. Within the sentient soul, the thinking, intellectual soul comes to life. Only through it does the soul, through the influences of the outside world, create an image of this outside world that is regulated by itself. The soul continually carries out this regulation of its external impressions. And what it thus produces is a description of what it perceives, determined by its nature. That it is determined by its nature can be seen by comparing such a description with what is described. Two people can have the same object in front of them; their descriptions will be different according to the inner nature of their souls. They combine their impressions in different ways.

[ 36 ] But descriptive thinking also leads man beyond his own life. He acquires something that extends beyond his soul. It is a matter of course for him that his descriptions of things are related to these things themselves. He orients himself in the world by thinking about it. He thereby experiences a certain correspondence between his own life and the order of the facts of the world. The rational soul thereby creates harmony between the soul and the world. In his soul, man seeks truth; and through this truth, not only does the soul express itself, but also the things of the world. What is recognized as truth through thinking has an independent significance, not merely one for the human soul. With my delight in the starry sky, I live alone in myself; the thoughts that I form about the paths of the heavenly bodies have the same significance for the thinking of every other person as for mine. It would be pointless to speak of my delight if I did not exist; but it is not pointless in the same way to speak of my thoughts even without reference to myself. For the truth that I think today was also true yesterday, and will also be true tomorrow, although I am only concerned with it today. If a realization gives me pleasure, this pleasure is only of significance as long as I experience it; the truth of this realization has its significance quite independently of this pleasure. In connection with the truth, the soul grasps something that carries its value within itself. And this value does not disappear with the soul's own experience; nor did it arise with it. There is an essential difference between descriptions in which the intellectual soul merely leaves itself to its combinations, and thoughts in which it submits to the laws of truth. A thought that acquires a significance beyond the inner life by being imbued with these laws of truth can only be regarded as knowledge. When truth shines into the intellectual soul, it becomes the conscious soul. Just as there are three parts to the body: the physical body, the life body and the sentient body, so too there are three parts to the soul: the sentient soul, the intellectual soul and the conscious soul.

[ 37 ] The threefold aura is to be understood from these three members of the soul. For through these three members it becomes understandable that the inner life of man suffers influences from two sides. As a sentient soul, this inner life is dependent on the sentient body. The interplay between the sentient soul and the sentient body is expressed in the first of the three auras described. The combining intellectual soul, which lives in itself and in its experiences is completely subject to its nature, is expressed in the second aura; and the consciousness soul receives its supersensible-visible expression in the third, brightest aura.

[ 38 ] In order to fully understand the nature of these auras, it is necessary to consider a fact that, when properly interpreted, opens up an understanding of the human being. — In the course of childhood development, a moment occurs in the life of a human being when he or she feels for the first time as an independent being in relation to the whole other world. For people with a fine sensibility, this is a significant event. The poet Jean Paul tells in his autobiography: “I will never forget the phenomenon in me, which I have never told anyone about, where I stood at the birth of my self-awareness, of which I know the place and time. One morning, as a very young child, I was standing under the front door and looking to the left at the woodpile when, suddenly, the inner vision, I am an I, came to me like a flash of lightning from heaven and has remained shining ever since: that was the first time my I had seen itself and forever. Deceptions of memory are hardly conceivable here, since no foreign narrative could mix with additions to an event that occurred only in the veiled sanctum of man, the novelty of which alone gave it permanence in such everyday circumstances.» — In his self-awareness, man has given what makes him an independent being. Self-awareness must therefore shed light on his entire being. From this starting point, one will therefore only be able to fully understand the meaning of the body and the soul. More about this at the end of this article.

[ 39 ] There is a veiled holy of holies in man, which is designated by his self-consciousness. Anyone who realizes this will see that this word actually expresses the meaning of human existence. Self-consciousness is the ability to know oneself as an “I”. The following fact seems simple, but it contains an infinitely significant meaning: “I” is the only word that anyone can say only to himself. No one else can say it to the person; and he cannot say it to anyone else. Anyone else can use any other word in the same sense as I myself. What makes a person independent, separate from everything else, and with which he can only be with himself: that is what he calls his “I”. — This fact corresponds to a very specific phenomenon in the aura: no healer can see anything in the part of the aura that corresponds to the “I”. The consciousness of the “I” is indicated in the aura by a dark oval, a completely dark area. If one could look at this oval by itself, it would appear completely black. But one cannot do that. For one sees it through what has been called the first and second aura in the two previous essays. That is why it appears blue. The “I” of the completely undeveloped human being appears as a small blue oval. As the human being develops, it grows larger and larger; and in the average person of the present day it is about the same size as the rest of the aura. Within this blue oval, a special radiation now begins to emanate. All the other parts of the aura only reflect in a certain way what comes to the human being from outside. But the radiation mentioned is the expression of what the human being makes of himself. The first aura expresses that which works in man from the animal; the second that which he experiences in himself through the impressions of the world of sense; the third is an expression of the knowledge which he acquires from this world of sense. But that which begins to shine within the dark aura of the self is that which man acquires through his work on himself. No sensory world can give him the strength to do this. It must therefore flow to him from elsewhere. It flows to him from the spirit. The more the spirit flows to the human ego, the more it shines in the aura. And in contrast to the transient phenomena of the sensory world, the spirit is eternal, immortal. That which lives out itself in the other auras is also transient in the human being; that which shines in the aura of the I is the expression of his eternal spirit. It is the permanent in him that reappears in each subsequent embodiment (incarnation). We have recognized the consciousness soul as the third part of the soul. And within the consciousness soul, the “I” awakens. In the “I”, the eternal spirit of the human being awakens again. Like the body and the soul, the spirit is also tripartite. The highest part is the actual spiritual being (called “Atma” in theosophical literature). Just as the physical body is built from the substances and forces of the external physical world, so the spiritual being is built from those of the general spiritual world. He is a part of it, just as the physical body is a part of the physical world. And just as the physical body becomes a physical living being through the physical life force, so the spiritual being becomes a life spirit through the spiritual life force (called Budhi in theosophical literature). — And just as the physical body acquires knowledge of the physical world through the senses, so the spiritual being acquires knowledge of the spiritual world through the spiritual senses, which are called intuition. The sensory body of the physical world is therefore matched by a special sensory spirit in this higher realm. Just as the lower self-life begins with sensation, so does the higher with intuition. This spiritual self-life is therefore called the spirit self (in theosophical literature it is called the “higher manas”).

[ 40 ] Man is therefore composed of the following parts: 1. The physical body, consisting of the physical body, the life body (the life force) and the sentient body; 2. < em>The soul, consisting of the sentient soul, the rational soul, and the consciousness soul, in which the “I” awakens; and 3. The spirit, consisting of the spirit self, the life spirit, and the spiritual human being. The sentient soul fills the sentient body and merges with it to form a whole. This becomes clear when one imagines the following: the fact that an impression of the external world evokes the color “red” is based on an activity of the sentient body. That the soul experiences this “red” within itself is due to the fact that the sentient soul is directly linked to the sentient body, and immediately makes the effect received from the outside its own. In the same way, the consciousness soul and the spirit self merge into a whole through the activity of the “I” itself. (Those who wish to learn more about all this will find information in my recently published book, Theosophy.) — Man's being is therefore rightly divided into the following seven parts (we have put the terms used in theosophical literature in brackets): 1. the physical body (Sthula sharira), 2. the life body (Linga sharira), 3. the sentient body connected with the sentient soul (astral body, Kama rupa), 4. the mind soul (lower Manas, Kama manas), 5. the spirit-filled consciousness soul that gives birth to the “I” (higher higher manas), 6. the life spirit (spiritual body, Budhi), 7. the spirit man (Atma).

[ 41 ] It is clear from the above that the radiant spiritual aura is only very weakly indicated in the undeveloped human being and develops more and more the more perfect the human being becomes. Just as the three auras described correspond to the bearers of the “I”, so the I-aura itself becomes the bearer of the eternal spirit. Through the “I”, the human being becomes an independent, separate being. This develops the content of the spirit within itself; it fulfills itself with it. But this means that the “I” gives itself to the eternal All-Spirit. The stages that the “I” reaches in this devotion to the All-Spirit are expressed by the color nuances of the higher spirit aura. These nuances cannot be compared to physical colors in their radiant brilliance. A description of them cannot be given here.

[ 42 ] For the sake of completeness, a part of the aura that has not yet been discussed should be mentioned. It is the part that corresponds to the life body. It fills approximately the same space as the physical body. The clairvoyant can only observe it if he has the ability to completely imagine away (suggerate away) the physical body. Then the life body (Linga sharira) appears as a complete double image of the physical body in a color that is reminiscent of that of the apricot blossoms. In this life body, a continuous inflow and outflow can be observed. The life force contained in the universe flows in, is consumed by the life process and flows out again.

[ 43 ] This concludes the preliminary indications that can be given here about the human aura. Should anyone take offense at the fact that some of what has been said here seems to be at odds with what is otherwise expressed in theosophical literature, I would ask him to take a closer look. Behind the apparent differences, he will find a deeper harmony. However, it is better if each person describes exactly what he has to say. In this area, only good can come from weighing the statements of the individual observers against each other and mutually supplementing each other. We will not get anywhere by merely repeating the theosophical dogmas. However, the individual must be aware of his great responsibility with regard to his statements. On the other hand, it must be noted that at these heights of observation, errors in the details are quite possible; indeed, they are certainly much more likely here than in scientific observations in the sensory world. The writer of these remarks therefore asks for the appropriate indulgence from all those who have something to say in this field.

[ 1 ] Goethe spoke of art as a revelation of secret natural laws that would have to remain hidden forever without it. In this way he brings art close to knowledge. He makes it the interpreter of the secrets of the world. He has thus prophetically pointed to something that must be the ideal of those contemporary spirits who know how to interpret the signs of the times. The spirits envision an art that seeks to reconnect with the paths of the searching soul that lead to the sources of existence. They want to speak to the mind in need of beauty; but what they speak should at the same time be the expression of the highest truths and insights. Religion, mysticism, research and art should flow from a primal source. In this way, the human spirit today seeks to renew something that was present in the dawn of our cultures. The Egyptian pyramids and sphinxes are the great truths embodied in small stones, which the sages of the land of Nile had to proclaim. In the ancient poetry of the Indians we also have monumental documents of the wisdom of this people. And in the ancient Greek drama, the intuitive imagination senses a work of art that was also the expression of the religious truths of primeval times. The hero of this drama is God, who descends into matter, suffers and finds his redemption in the work of man. - If we look at the development of the world in this way, we can look back on a human culture in which religion, art and science still formed an undivided unity. The One Truth found its expression in forms that represented beauty, wisdom and religious exaltation at the same time. Only a later period found a special religious expression for the mind, an artistic one for the senses and a scientific one for reason. This is how it had to be, for only when man developed each of his faculties on separate paths to its highest flowering could perfection be achieved. For thousands of years, truth, beauty and divinity went their separate ways. The high works of art of the Greeks and of all subsequent ages were made possible by a striving for beauty that followed its own laws and gave only the imagination the role of master. The depths of the Christian religion stem from a deepening of the soul that eluded the forms of beautiful sensuality. And the achievements of our science have sprung from rational thought and strict experience, which granted no access to the imagination or the religious needs of the soul.

[ 2 ] What has sprung from one source strives today to reunite. What did Richard Wagner want other than a work of art that also elevates the soul to the sources of the divine? And what did Goethe really want when he sought to lead the hero to redemption in the regions of the highest truth in the second part of his “Faust”? He says himself (on January 29, 1827 to Eckermann): “But still, everything (in Faust) is sensual and, thought of in the theater, will fall well into everyone's eyes. And that is all I wanted. If it is only so that the crowd of spectators enjoys the appearance; the initiated will at the same time not miss the higher meaning.” And this “higher meaning” is none other than that of human existence in general. And it is shown by religion, art and wisdom.

[ 3 ] If art becomes aware of its connection with the truth, then it must draw its inspiration from the same source as religion and science.

[ 4 ] Such awareness permeates the personality whose creation is hereby presented to the German public. Edouard Schuré, the intellectual and profound French writer, should have a significant impact on our contemporaries. For it was given to him to be a herald of truth as an artist and a revealer of the mystical paths of the soul as a researcher. With an intuitive spirit, he immersed himself in the mysteries of the human spirit. His “Great Initiates” (Les Grands Initiés) lead to those heights of human development on which Krishna, Hermes, Moses, Pythagoras, Orpheus, Plato and Jesus walked. The ways in which these leaders showed their peoples and times the goal of humanity, which they drew from the source of their divine insight, are described in brilliant colors. In his books on “Musical Drama” and “Richard Wagner”, Schuré had already shown the goal of our time, which lies in the unification of the truth-seeking spirit, the religiously striving soul and the beauty-seeking senses. In the “Sanctuaries of the Orient” (Sanctuaires d'Orient), he recreated the sacred drama of Eleusis with a brilliant sense, that primal drama which was both a work of art and a religious cult act. The later Greek drama applied the art form, which had previously been the shaper of divine world action, to the sphere of human action and experience.

[ 5 ] This is how Edouard Schuré - to use Goethe's expression - moved from the search for truth to the artistic interpretation of truth. In the preface to his “Sanctuaries of the Orient” he said (1898) that he wanted to express “through the artistic word and in the translucent medium of poetry” what goes on in the deep shafts of the searching and striving human soul. He calls the “Children of Lucifer” and the associated drama “La Saur Gardienne” the “theater of the soul”.

[ 6 ] Schuré's entire oeuvre shows how deeply imbued he is with the need to reunite contemporary culture with the intimate mystical experience of the soul. For him, the dramatic action is a symbol of the deeper processes within the human being. What the eye sees is an image of what the soul experiences when the forces that connect it with the eternal are at work within it. One would like to write the words of Goethe's Chorus mysticus about the drama “Children of Lucifer”: “Everything transient is only a parable - the inadequate, here it becomes an event - the indescribable, here it is done.” For what is taking place here in the context of the fourth century, when Hellenism and Christianity fought the great battle, is a parable for two eternal forces in the struggling soul. Man strives eternally from the depths to the heights; and eternally he must expect redemption from the heights. Freedom and grace are the poles that strive towards each other, longing and will strive to complement each other, these “two souls” wrestle in the human breast. And all external processes are the images of the wrestling souls. Creating and receiving are embodied in a thousand forms. And what takes place between man and man is an interaction between creating and receiving, or - to use Goethe's words again - between taking and giving. And it is always through the “miracle of love” that balance is achieved. This “riddle of the world” cannot be grasped with the intellect, it must be experienced with the deepest forces of the soul. Whoever loves creatively, the living power flows towards him and unites with his life in a creative union. In the loving devotion of one's own, the seed is planted which inserts the human being into the eternal weaving of the world. Just as the blood flows through the body, so these secrets of humanity flow through Schuré's drama.

[ 7 ] The “Children of Lucifer” are “theater of the soul”, because behind the plot the eternal hieroglyphics of the struggling human spirit can be seen. They are inspired by what in mysticism is called the One Cause of humanity. Imagination and mystical sense have an equal share in this work of art. If the mystical sense does not lose itself in the darkness of feeling, but calls the clarity of seeing its own, and if the imagination does not abandon itself to the arbitrariness of subjective ideas, but follows the intuition of truth, then alone can such a work of art come into being.

[ 8 ] If we could see works of art of this kind in the theater, they would be temples of truth; and beauty would not be a servant of the religious sense, but its child. And from such a deepening of art it could be hoped that it would also have an effect on its sisters: religion and wisdom. Reason, imagination and religious edification could once again come into harmony with one another.

[ 9 ] In Schuré, this harmony lives as a goal. Because he is a mystic as an artist, and because he has the power to express mystical knowledge in the form of art, time should listen to him. In his work lives something of what the future must bring.

[ 10 ] The last centuries have reshaped our lives with reason and the senses; but the “life of the soul” will be brought by those who once again imprint the great intuitions of the true and the divine on external life. It is in this spirit that this drama is to be presented to the German readership.

At the beginning of the new volume (June 1905)

[ 11 ] The new volume of “Lucifer-Gnosis” begins with No. 25. Something new will be added to the previous content in that each issue will contain articles on the relationship of Theosophy, occultism, mysticism and so on to the great questions of life in the present. The next issue will contain, for example: “What is the significance of Theosophy in the life of contemporary man and the present?” Furthermore, in response to many requests, information will be provided on the theosophical movement, on occultist endeavors and everything that belongs to it in contemporary spiritual life. The next issues will appear in the next few days. And care will be taken to ensure more punctual publication in future. The publishing house M. Altmann in Leipzig will take over the commission publishing from No. 25 onwards.

The German Section of the Theosophical Society was responsible for organizing this year's congress of the “Federation of European Sections”. It is therefore more fitting that here, from within the circle of the organizers, there is less talk of what has been achieved than of what has been intended and striven for. For the organizers know only too well how little of what can be set as a goal on such an occasion has been achieved. Therefore, the following should be taken with a grain of salt, as a mere description of the underlying ideas.

Munich was chosen as the venue; the time was the days of Pentecost, May 18, 19, 20 and 21, 1907. The questions that the organizers asked themselves in preparing for the event were: How can such a congress express the task of the Theosophical movement in the present spiritual life? How can it present a picture of the ideals and aims of the theosophical work? Since the event is, of course, limited by the circumstances, it can only provide a limited actual answer to these questions. It now seems particularly important that the comprehensive character of the theosophical movement be emphasized on such occasions. The central point of this movement is the cultivation of a world view based on knowledge of the supersensible. And at such a congress, people come together who, in the spirit of such a world view, work across all national and other human boundaries on spiritual ideals that are common to all of humanity. Mutual inspiration in the best sense will be the most beautiful fruit of such events. In addition, it will be shown how the theosophical work should really be integrated into the whole of life in our time. For the spiritual basis of this movement cannot be called upon to express itself only in thoughts and ideas, in theories, etc.; rather, as a content of the soul that has emerged in our time, it can have a fruitful effect on all branches of human activity. Theosophy can only be properly understood if we set it the ideal of stimulating not only the imagination and the human soul, but the whole human being. If we wish to interpret its mission in this way, we may recall how, for example, the world view of the time found expression in the buildings and sculptures (such as the Sphinx) of the Egyptians. The ideas of the Egyptian worldview were not only thought by the souls; they were made visible to the eye in the environment of the human being. And consider how everything known of Greek sculpture and drama is the worldview of the Greek soul, shaped in stone and depicted in poetry. Consider how medieval painting presented Christian ideas and feelings to the eye, how Gothic art gave form and shape to Christian devotion. True harmony of the soul can only be experienced where the human senses are reflected in form, shape and color, etc., as the environment that the soul knows as its most valuable thoughts, feelings and impulses.

From such thoughts arises the intention to also give a picture of the theosophical striving in the external form of the event at a congress. The Rauzz, where the gathering takes place, can reflect the theosophical feeling and thinking around the visitor. According to our circumstances, we could not do more than sketch out what could be an ideal in this direction. We had decorated the assembly hall in such a way that a fresh, stimulating red formed the basic color of all the walls. This color was intended to express the basic mood of the celebration in an external view. It stands to reason that many will object to the use of “red” for this purpose. These objections are justified as long as one relies on an esoteric judgment and experience. They are well known to the esotericist, who nevertheless must use the color red for the purpose in question, in accordance with all occult symbolism. For him, it does not depend on what the part of his being feels that is devoted to the immediate sensory environment, but on what the higher self experiences in secret while creating in the spiritual, while the external environment is seen physically in red. And that is the exact opposite of what the ordinary sensation about “red” says. Esoteric knowledge says: “If you want to attune yourself in your innermost being as the gods were attuned when they gave the world the green plant cover, learn to bear ‘red’ in your environment as they had to.” This indicates a connection between the higher human nature and the color red, which the genuine esoteric has in mind when he represents the two opposing entities of the creative world-ground in occult symbolism in such a way that downward the green as a sign of the earthly, upward the “red” as a sign of the heavenly (elohistic) creative powers. Much more could be said about the reasons for opposing this color red, and much more could be said in refutation. However, it may suffice here to note that this color was chosen in accordance with occultism.

On the walls (on both sides and at the back wall) were placed the so-called seven apocalyptic seals in a size corresponding to the room. They represent certain experiences of the astral world in pictures. There is a reason for this. At first, some viewers may think that such pictorial representations are ordinary symbols. But they are much more than that. Anyone who simply wants to interpret what is depicted in them symbolically with the mind has not penetrated the spirit of the matter. One should experience the content of these seven pictures with one's whole soul, with one's undivided mind; one should shape it inwardly in one's soul according to form, color and content, so that it lives inwardly in the imagination. For this content corresponds to very specific astral experiences of the clairvoyant. What he wants to express in such pictures is not at all an arbitrary symbol, or even a straw-thin allegory, but something that is best illustrated by way of comparison. Take a person in a room illuminated by a light in such a way that his shadow is visible on a wall. The shadow is in some respects similar to the person casting the shadow. But it is a two-dimensional image of a three-dimensional being. Just as the shadow relates to the person, so what is depicted in the apocalyptic seals relates to certain experiences of the clairvoyant in the astral world. The seals are silhouettes of astral processes, of course in a figurative sense. Therefore, they are not arbitrary representations of a single person, but anyone who is familiar with the corresponding supersensible processes will find their silhouettes in the physical world. Such things cannot be invented in their essential content, but are taken from the existing teachings of the secret scientists. A student of these matters may have noticed that some of our seals correspond with what he finds in this or that work, but not others. The reason for this is that some of the imaginations of occult science have already been communicated in books; but the most important part, and the true part, may only now, in our time, be made public. And part of the theosophical work must consist in handing over to the public much that has hitherto been kept strictly secret by the appointed custodians. This is demanded by the evolution of the spiritual life of our time from the exponents of occult science.

It is the evolution of humanity, the expression of which in the astral world must form one of the most essential foundations of occult knowledge, as expressed in these seven seals. The Christian esotericist will recognize them in a certain way in the descriptions of the “Revelation of St. John”. But the form they presented in our festival hall corresponds to the secret-scientific spiritual current that has been the leading one in the West since the fourteenth century. The mysteries of existence, as depicted in these pictures, represent ancient wisdom; the clairvoyants of the various epochs of humanity see them from different points of view. Therefore, according to the necessary developmental needs of the times, the forms change somewhat. In the “Revelation of St. John” it is “set in signs” what is to happen “in brief”. He who is able to read a secret-scientific form of expression aright knows that this signifies nothing other than a reference to the secret-scientific signs for certain imaginations that can be experienced in the astral world and that are connected with the nature of man as it reveals itself in time. And the Rosicrucian seals also represent the same thing.

Only very sketchily, with a few words, shall the infinitely rich content of the seals be interpreted. Basically, everything – even the seemingly most insignificant – in these pictures means something important. – The first seal represents man's entire evolution on earth in the most general way. In the Book of Revelation, this is indicated in the words: “And having turned I saw seven golden lampstands; and in the midst of the seven lampstands one like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and hair, however, were white like wool, as white as snow, and his eyes like a flame of fire. His feet were like brass glowing in a furnace, and his voice like the sound of rushing waters. He had seven stars in his right hand, and out of his mouth came a sharp, two-edged sword; and his face shone like the bright sun.” In general terms, such words point to the most comprehensive secrets of human development. If one wanted to describe in detail what each of the deeply significant words contains, one would have to write a thick volume. Our seal depicts such a volume. Only a few hints are given: Among the physical organs and forms of expression of man, there are those that, in their present form, represent the downward stages of development of earlier forms, and which have thus already exceeded their degree of perfection. have already passed their peak of perfection; others, however, represent the initial stages of development; they are now, so to speak, the rudiments of what they are to become in the future. The esotericist must know these secrets of development. The organ of speech represents an organ that will be something much higher and more perfect in the future than it is at present. When pronouncing this, one touches on a great secret of existence, which is often also called the “mystery of the creative word”. This gives a hint of the future state of this human speech organ, which will one day, when the human being has spiritualized, become a spiritual organ of production (procreation). In myths and religions, this spiritual production is indicated by the appropriate image of a “sword” coming out of the mouth. Thus, each line and each point on the image means something that is connected with the mystery of human development. The fact that such pictures are made does not merely arise from a need for a sensualization of the supersensible processes, but it corresponds to the fact that living into these pictures – if they are the right ones – really means an arousal of forces that lie dormant in the human soul, and through the awakening of which the representations of the supersensible world emerge. It is not right for the supersensible worlds to be described only in schematic terms in Theosophy; the true way is to evoke such images as are given in these seals. (If the occultist does not have such images at hand, he should give a verbal description of the higher worlds in appropriate images.)

The second seal, with its corresponding accessories, represents one of the first stages of development of humanity on earth. In its primeval times, humanity on earth had not yet developed what is called the individual soul. What still exists in animals today is still present: the group soul. Anyone who can follow the old human group souls on the astral plane through imaginative clairvoyance will find the four types of group soul that are represented in the four apocalyptic animals of the second seal: the lion, the bull, the eagle, and the man. This touches on the truth of what is often so dryly allegorized in the four animals. The third seal represents the mysteries of the so-called harmony of the spheres. Man experiences these mysteries in the interval between death and a new birth (in the “spirit realm” or what is called “Devachan” in the usual theosophical literature). However, the presentation is not given as it is experienced in the “spirit realm” itself, but as the processes of this realm are reflected in the astral world, as it were. It must be emphasized that all seven seals are experiences of the astral world; but the other worlds can be seen in their reflections in the astral. The angels blowing trumpets in the picture represent the spiritual primal beings of the world phenomena; the book with the seven seals indicates that in the experiences illustrated in this picture, the riddles of existence are “unsealed”. The “Four Horsemen of the Apocalypse” represent the stages of human development through long earth cycles.

The fourth seal represents, among other things, two pillars, one rising from the sea and the other from the earth. These pillars hint at the secret of the role played by red (oxygen-rich) blood and blue-red (carbon-rich) blood in human evolution, and how this blood changes in line with human evolution from distant primeval times to distant future times. The letters on these pillars hint at this evolutionary secret in a way known only to the initiated. (All interpretations of the two letters given in public writings, or even in certain societies, remain only a superficial exotic interpretation.) The book in the cloud points to a future state of man in which all his knowledge will be internalized. In the “Revelation of St. John” we find the significant words: “And I took a little book out of the angel's hand and devoured it...” The sun in the picture points to a cosmic process that will take place at the same time as the marked future stage of humanity; the earth will enter into a completely different relationship with the sun than the present one in the cosmos. And everything is depicted in the picture in such a way that all the arrangements of the parts, all the details, etc., correspond exactly to specific real processes.

The fifth seal represents the further development of man in the future in a cosmos in which the conditions just indicated will have occurred. The future human being, who will have a different relationship to the sun than the present one, is represented by the “woman who gives birth to the sun”; and the power that he will then have over certain forces of the world, which today express themselves in his lower nature, is represented by the “sun woman” standing on the beast with the seven heads and ten horns. The woman has the moon under her feet: this points to a later cosmic relationship between the sun, earth and moon.

The sixth seal represents the evolved human being with even greater power over the lower forces of the universe. The way the image expresses this is reminiscent of Christian esotericism: Michael holds the dragon bound.

Finally, the seventh seal is that of the “Mystery of the Grail,” as it was in the esoteric current beginning in the fourteenth century. In the picture, there is a cube representing the spatial world, from which the world serpent rises on all sides, insofar as it represents the higher forces acting in the lower; from the snake's mouth comes the world line (as a spiral), the symbol of the purified and refined cosmic forces; and from it, the “holy grail”, which is faced by the “dove”: all this points - and quite appropriately - to the mystery of the world's creation, of which the earthly is a lower reflection. The deepest mysteries lie in the lines and figures, etc. of this seal.

Between each two seals, a column was inserted. These seven columns could not be executed in three dimensions; they had to be painted as a substitute. However, they are definitely intended as real architectural forms and correspond to the “seven columns” of the “true Rosicrucian Temple”. (Of course the arrangement in Munich does not correspond exactly to that in the “Rosicrucian Temple of Initiation,” for there are two of each column, so that if one walks from the back wall toward the front, one passes through fourteen columns, two of which are always facing each other. This is only a hint for those who know the true facts; we should only give a general idea of the meaning of this column secret.) The captains of these columns represent the planetary evolution of our solar system. Our Earth is, after all, the fourth embodiment in a planetary evolutionary system, and in the ways in which it is configured, it points to three future embodiments. (More exact details about this can be found in the articles in this journal that are headed “From the Akasha Chronicle”. The seven successive embodiments of the earth are designated by the Saturn, Sun, Moon, Earth, Jupiter, Venus and Vulcan conditions. In the usual esoteric descriptions, the Vulcan condition is omitted as being too far in the future. For reasons which it would take too long to explain here, the evolution of the earth is divided into a Mars and Mercury condition. (These reasons can also be found in the Essays on the “Akasha Chronicle”. These seven embodiments of the Earth: Saturn, Sun, Moon, Mars, Mercury, Jupiter and Venus are now expressed in esotericism by seven pillared capitals. The inner life of each of these stages of development is expressed in the forms of these capitals. Here too, the intention is that one should not study the forms of the capitals intellectually, but entirely through the feelings, in real artistic experience and in the imagination. For every line, every curve, everything about these forms is such that when you immerse yourself in them, you awaken dormant powers in your soul; and these powers lead to ideas about the great mysteries of the world, which underlie the cosmic and the related evolution of humanity on earth. Anyone who might criticize the design of such columns should consider that, for example, the Corinthian and the Ionic columns have also emerged from the embodiment of the secrets of existence, and that such facts are only unknown to the materialistic way of thinking of our time. From the way the motifs of world evolution are expressed in these column capitals, one can gauge how esotericism is to have a fruitful effect on art. The ancient columns, too, are born out of esotericism. And the architecture of the future will have to present to people what the esoteric world view of Theosophy can give as a hint today.

In Munich, for example, an attempt has been made to sketch out an interior in the spirit of the Theosophical worldview; of course, only some of the relevant information could be provided, and even that only in general terms, and above all not in the appropriate arrangement. But the aim was only to evoke something of what is essential. Among the esoteric devices in our meeting room were two columns standing at the front of the hall. What they suggest can be seen from the description of the fourth seal, on which the two columns can also be found. They point to the mystery of blood and contain the “mystery of the development of humanity”. The color of the pillars is connected with the blood secret. One is red; the other is a deep blue-red. Esoteric science writes four deeply significant sayings on these two pillars. When the human soul immerses itself in these four sayings, then whole secrets of the world and of humanity well up from their depths. Many books would have to be written to exhaust the full meaning of these sayings, for not only is every word significant, but so is the symmetry of the words, the way they are distributed among the four sayings, the intensifications that lie within them, and much more, so that only long, patient devotion to the matter can exhaust what lies within. The four proverbs of “Pillar Wisdom” in English are:

"In pure thought you find
the self that can sustain itself.

"If you turn your thoughts into images,
you experience the creative wisdom.

"Condense feeling into light,
you reveal the forming power.

"If you objectify the will to essence,
you create in the world's being.

We also tried to express the basic mood that we wanted to express in our “inner space” in the program book that was given to visitors. There is no need to say anything more about the red color of the cover of this book, after the significance of the red color in esoteric symbolism has been discussed above. On this cover (in the upper left corner) there is a black cross entwined with red roses in the blue oval field; to the right of it are the letters: E.D.N. - J.C.M. - P.S.S.R. — These are the first ten letters of the words by which true Rosicrucianism is summarized in a single sentence: “Ex deo nascimur, in Christo morimur, per spiritum sanctum reviviscimus.” The cross symbol, entwined with roses, expresses

exoterically expresses the meaning of Rosicrucianism. In view of the attitude of our Society to Rosicrucianism, it seems necessary to point out the serious misunderstandings which have been brought against it. Here and there, on the basis of historical tradition, an attempt has been made to form a conception of Rosicrucianism. Of those who have thus formed an opinion of it, some look upon it with a certain benevolence; but most regard it as charlatanry, enthusiasm, or something similar, perhaps even worse. It may readily be conceded that if Rosicrucianism were what it appears to those who know of it only from historical documents and traditions, it would certainly not be worthy of the attention of any rational man. But at present nobody knows anything at all about true Rosicrucianism who has not approached it through the means of occult science. Outside the circle of occult science there are no real documents about it, which is the name of the spiritual current mentioned here, that has set the tone in the West since the fourteenth century. Only now may we begin to share some of the secrets of Rosicrucianism with the public. By drawing from this source in Munich, we naturally did not want to present it as the only true source of the theosophical movement, but only as one of the paths by which spiritual knowledge can be sought. It cannot be said that we have given preference to this source in a one-sided way, while the theosophical movement should take into account all forms of religion and paths to truth equally. But it can never be the task of the theosophical movement to study the variety of religions as a pastime; it must use religious forms to arrive at their unity, at its essence; and we did not want to show what Rosicrucianism looks like, but through it we wanted to show the perspective to the one core of truth in all religions. And this is precisely the true mission of the Theosophical movement.

In the program book, there are five drawings. These are the motifs of the first five of the seven capitals mentioned above, converted into vignettes. In these five drawings, too, there is something of what is called “occult writing”. Those who immerse themselves in the line forms and figures with all their soul will inwardly perceive something of what are known as the important states for the knowledge of human development (Saturn, Sun, Moon, Mars and Mercury states).

This should describe the intentions of the conference organizers in preparing the framework within which the festivities were to take place. The venue for the event was the Tonhalle (Kaim-Säle), which seemed particularly suitable for this event.

The account of the proceedings of the congress must be preceded by the expression of the deepest dissatisfaction felt by all the participants at the presence of Mrs. Besant. The much-admired woman had just returned to Europe after spending two years in her Indian field of activity; and Munich was the first place where the European members were allowed to greet her again and hear her powerful speech. The German committee of the Congress had invited Mrs. Besant to preside over the honorary committee; and so the esteemed leader gave the assembly its consecration and imparted to it the mood that her whole being radiates to all those around her and to whom the magic of her words penetrates.

Our visit to the congress was a thoroughly satisfying one. We had the great pleasure of welcoming many members of the other European sections, as well as those of the Indian section. The members of the German section were present in large numbers. Officially the British Section was represented by its General Secretary, Miss Spink; the French Section by its General Secretary, Dr. Th. Pascal; the Dutch Section by its General Secretary, Mr. Fricke; the Italian Section by its General Secretary, Prof. Dr. Penzig; the Scandinavian Section by its General Secretary, A. Knös; and the Hungarian Section by its General Secretary, D. Nagy.

The opening of the congress took place on May 18, 1907 at 10 o'clock in the morning. It began with a musical introduction. Emanuel Nowotny played the Toccata in F major by Joh. Seb. Bach on the organ. — Thereupon the Secretary General of the German Section had to greet the participants on behalf of the German committee. He greeted Mrs. Besant and emphasized the significance of the fact that the Munich Congress enjoyed her visit. After greeting the representatives of the other sections and the German visitors, the speaker spoke words of love, appreciation and thanks to the founding president H. S. Olcott, who had passed away in February. In this opening address, reference was also made to the comprehensive mission of the Theosophical movement in the spiritual life of the present day, and the necessity was emphasized that the cultivation of spiritual life must form the basis of the Theosophical work. After that, the representatives of the European sections and the other fields of work spoke: from England (Mr. Wedgwood), from France (Dr. Th. Pascal), from the Netherlands (Mr. Fricke), from Italy (Prof. Penzig), from Scandinavia (Mr. A. Knös ), Hungary (Mr. D. Nagy), Bohemia (Mr. Bedrnizek), Russia (Miss Kamensky, Mrs. Forsch, Miss N. v. Gernet), Bulgaria, Belgium (and 2 others).

As at previous congresses, each speaker spoke in his or her national language.

Mrs. Besant then took the floor to greet the German section and to emphasize the essence of the Theosophical movement, as well as to point out in a few forceful sentences the spiritual life and its fundamental importance for society.

The Saturday afternoon was dedicated to lectures and talks by Mr. Alan Leo, Dr. Th. Pascal, Michael Bauer, Mr. James Wedgwood and Miss Kamensky. Mr. Alan Leo read his essay on 'Astrology and Personal Fate'. It dealt with the esoteric nature of astrology and spoke luminously of free will in relation to predetermined fate, showing the way in which planetary forces influence human life. Dr. Th. Pascal set out the results of his long inner research in the theosophical field in a thoughtful essay. It was fascinating to follow the subtle arguments of intimate trains of thought. Michael Bauer spoke about the relationship between nature and man. This very meritorious leader of our Nuremberg branch showed in his soulful and spirited way how the inner essence of nature and man's own inner being are interlinked in their depths. Mr. Wedgwood read his essay on “The Value of the Theosophical Society”. He explained how the study of occultism elevates man to an awareness of his higher destiny by giving him a knowledge of his place in the world process. What matters is the perspective that occultism gives the human soul. (No summary of the contents of the individual lectures and papers will be given here, as these will appear in detail in the “Congress Yearbook”. Miss Kamensky read her fascinating paper on “Theosophy in Russia” that same afternoon. Her brief but meaningful remarks showed how many Theosophical ideas are to be found in Russian literary and intellectual life. The work was a prime example of how to identify the seeds in a nation's intellectual life that only require spiritual light in order to grow into theosophy in the right way. The first day of the congress came to a close with the artistic performances of the evening. Joh. Seb. Bach's Prelude and Fugue in B minor, performed by Emanuel Nowotny on the organ, opened the evening. Marie von Sivers then recited the monologue from the beginning of the second part of Goethe's Faust, “Des Lebens Pulse schlagen frisch lebendig...” as an example of poetry arising from esoteric sources. The two members, Mrs. Alice v. Sonklar and Toni Völker, presented Robert Schumann's “Pictures from the East” on the piano, which seem quite suitable for promoting mystical moods. Miss Gertrud Garmatter then sang two songs by Schubert in her charmingly sensitive way: “To Music” and “You are the Peace”. And Miss Toni Völker concluded the evening with her beautiful artistic performance on the piano: Scarlatti's “Pastorale and Capriccio”.

On Sunday, May 19, the morning assembly was introduced by the atmospheric Trio in E-flat major by Joh. Brahms (1st movement), played by Miss Johanna Fritsch (violin), Marika v.Gumppenberg (piano) and Hermann Tukkermann (French horn). Mrs. Besant then gave her momentous lecture: “The Place of Phenomena in the Theosophical Society.” She explained the role played by phenomena through H.P. Blavatsky at the beginning of the Theosophical Society, and how important they were at a time of doubt about higher worlds. She emphasized how the observation of phenomena related to higher worlds can never be dangerous if approached with the same spirit of research that is applied to observations in the physical world. She emphasized how little good it would do for the Theosophical Society if, for fear of the danger posed by psychic powers, it left the pursuit of the goal of “studying those forces in the world and in man that are not accessible to sensory observation” to other societies. It would be quite impossible to convey the manifold content of this lecture within the framework of a short report. Therefore, as with all earlier and later lectures of the congress, reference must be made to the “Yearbook” of the “Federation of European Sections”, which will appear following this lecture.

The second lecture of the morning was Dr. Rudolf Steiner's lecture on “The Initiation of the Rosicrucian”, in which the method of attaining knowledge of supersensible worlds in the sense of esotericism, which has set the tone in the West since the fourteenth century, is discussed and at the same time the necessity of these methods for the present period of development of humanity is shown.

On Sunday afternoon (5 p.m.), Edouard Schuré's “Sacred Drama of Eleusis” was performed. The German organizers considered this performance to be an especially important part of the congress. After all, it was able to show in an impressive way how theosophical ideas and feelings come to life in true, high art. Edouard Schuré is the great French artist and writer who, through his works in so many directions, communicates the theosophical spirit to our contemporaries. Schuré's works 'Les Grands Inities' (the great initiates) and 'Sanctuaires d'Orient' (the sanctuaries of the Orient) are completely 'Theosophy in the noblest sense of the word'. And Schuré's theosophical way of looking at things is fully transformed into a vital creative power when he works as an artist. He has that relationship between imagination and fantasy that is the basic secret of all great art. Edouard Schuré's truly mystical drama “The Children of Lucifer” is a shining example of how a world view striving for the heights of knowledge is completely transformed into artistic figures. Only a mind of this kind could undertake what Schuré did, to resurrect the “sacred drama” of Eleusis before the soul and the eye of the present man. This drama leads us to the door of that ancient time, where knowledge, religion and art still lived in one, where imagination was the faithful witness of truth and the sacred guide to piety; and where the reflection of imagination fell on this imagination in a transfiguring and revealing way. In Edouard Schuré there lives a modern artistic soul, in which the light of that mystery time shines, and so he was able to recreate what the priestly sages showed the audience in the “Drama at Eleusis” in Greece's distant past: the deep mystery of the world, which is reflected in the meaningful events of Eros' seduction of Persephone and her abduction by Pluto; of Demeter's pain and the advice she from the “Goddess of Transformations”, from Hekate, to go to Eleusis; from Demeter's initiation of Triptolem to the priesthood in Eleusis; from Triptolem's daring journey into Pluto's realm to the liberation of Persephones and from the emergence of a “new Dionysos”, who arises from Zeus' fire and the light of Demeter through the sacrifice of Triptolemos.

The congress organizers tried to present the drama evoked by Schuré to the visitors in German. It was made possible by the dedicated work of a number of our members and by the beautiful, loving kindness of Bernhard Stavenhagen, who created a wonderful musical accompaniment to the Schuré drama. Stavenhagen sent a musical introduction to each of the four acts, which prepared the audience for the dramatic action in an atmospheric way. With true congeniality, this important composer has absorbed the basic motifs of the mystery and rendered them musically. This musical performance was received with great enthusiasm by the participants of the congress. The willingness to make sacrifices with which members of the German section worked on this performance can be judged from the fact that all the roles were played by members. Miss v. Sivers played the part of Demeter, Miss Sprengel was Persephone, Miss Garmatter Eros, Frau v. Vacano Hekate, Mr. Stahl Pluto; for the part of Triptolemus we were able to the participation of our member, the excellent actor Mr. Jürgas, who created an impressive figure; Baroness v. Gumppenberg played Metanira, Dr. Peipers played Zeus, and Miss Wollisch played Dionysos. These are only the main roles, however; the choruses that intervene in the plot were also composed of members. Special recognition must be given to our esteemed member, Mr. Linde, who took on the laborious task of creating the decorations.

The morning of Monday began with the recitation of Goethe's poems “Song of the Spirits over the Waters” and “Prometheus” by Richard Jürgas, whom the participants now got to know as an excellent reciter, just as they had become acquainted with his acting skills the night before. Then the participants had the great joy of hearing the second lecture by Mrs. Besant, in which she spoke about the relationship of the Masters to the Theosophical Society. From her rich spiritual experience, she described the relationship of great individuals to spiritual progress and the way such individuals participate in the progress of the Theosophical Society. It is also impossible to give a picture of the far-reaching content of this lecture in a few words. Again, we must refer you to the Yearbook for more information. After this lecture, our member Frau Hempel delighted the participants with an excellent performance of her vocal art. This was followed by a lecture by Dr. Carl Ungers, who spoke very interestingly about working methods in the theosophical branches and explained the relationship of the non-clairvoyant theosophist to the messages of the clairvoyants, showing how the writing “Theosophy” by Dr. Rudolf Steiner can provide a basis for shaping this relationship in the right way. Later that morning, Mrs. Elise Wolfram gave her lecture on the occult basis of the Siegfried saga. She showed subtly and vividly how the deeper spiritual development of Europe is expressed in the myth, how Germanic and even older mystery wisdom has taken shape in Siegfried. The speakers' insightful interpretations were suitable for allowing the audience to enter into the mysterious life of part of the Nibelungen saga.

In the afternoon, Mrs. v. Gumppenberg read Mr. Arvid Knös's essay, “Absolute and Relative Truths”; then Dr. Rudolf Steiner gave his lecture, “Planetary Evolution and Human Evolution”. He described the development of the earth through three planetary conditions that preceded its present form and then pointed to the connection between the development of the earth and that of man. He also showed how one could know something about the future of development.

The evening was again devoted to purely artistic performances. The Sonata in G minor by L. van Beethoven was performed by Chr. Döbereiner (cello) and Elfride Schunk (piano). Afterwards, Gertrud Garmatter's excellent singing performance could be heard again (two songs: Weylas Gesang by Hugo Wolf and Frühlingsglaube by Franz Schubert). This was followed by solos for viola da gamba with piano, namely ı. Adagio by Händel and 2. the Aria con variazioni composed by A. Kühnel in 1645. Both pieces were performed by Chr. Döbereiner (Viola da Gamba) and Fräulein Elfride Schunk (piano). A brilliant performance on the piano by the Italian member Mr. Kirby closed the evening.

On Tuesday morning, the program began with Johanna Fritsch and Pauline Frieß performing the “Adagio from the Violin Concerto” op. 26 by Max Bruch. Mr. Richard Jürgas then recited some poems full of intimate feeling and mystical moods by our dear member Mia Holm. -— The rest of the morning was filled with a free discussion on the topic: The necessity of cultivating occultism within society. Mr. Jules Agoston from Budapest, Bernhard Hubo, Ludwig Deinhard, Dr. Carl Unger, Michael Bauer, D.Nagy, Mr. Wedgwood, Miss Severs and Mrs. Elise Wolfram took part in the discussion. The discussion was introduced by Jules Agoston, who emphasized the necessity of maintaining the spiritualist experiment; following on from this, Bernhard Hubo developed a contrary point of view based on his many years of experience; Ludwig Deinhard discussed the necessity of acquainting theosophical circles with scientific attempts to penetrate into the deeper foundations of the soul. It is impossible to report here on the rich and varied addresses of the above-mentioned speakers. Nor is it possible to do so with regard to the stimulating points of view that Mr. Nerei from Budapest gave in the afternoon during the discussion on “educational issues”. Following these points of view, Dr. Rudolf Steiner also spoke about education. — Mrs. Douglas-Shield spoke about the relationship between “Theosophy and Christianity”.

The closing act of the congress took place on Tuesday at 9 p.m. It began with the spirited and heartfelt Adagio in D major by our dear member and head of the Stuttgart lodge I: Adolf Arenson, which was performed by Mr. Arenson himself (piano), Dr. Carl Unger (cello) and Johanna Fritsch (violin). This was followed by: Tröstung (Consolation) by Felix Mendelssohn-Bartholdy, performed by Hilde Stockmeyer, Ave verum by Mozart performed by Gertrud Garmatter, the recitation of a poem by Mrs. Ripper, solos for violin by J.S.Bach, by Johanna Fritsch and Pauline Frieß, and variations on the chorale Sei gegrüsst, Jesu gütig, for organ by J.S.Bach, by Emanuel Nowotny. The Congress then drew to a close with short closing addresses by the representatives of the individual sections: Mr. Wallace spoke for the British section, Mlle Aime Blech (representing Dr. Pascal, who had to leave earlier due to his state of health) for the French section, Mr. Fricke for the Dutch section, and Prof. Dr. Penzig for the Italian section. Mrs. Besant then addressed some deeply moving words to the participants, and finally Dr. Rudolf Steiner spoke the closing words, in which he thanked the participants, especially those from foreign sections, for coming, and also expressed his warmest thanks to all those whose selfless work had made the congress possible.

And these thanks must be expressed to many, especially to Miss Sofie Stinde, who, as secretary of the congress, has done tireless and important work; to Countess Pauline Kalckreuth, who has worked tirelessly on all the preparatory work and tasks. Above all, we have these two to thank for the fact that we were able to pursue the above-mentioned intentions at all, and that we were able to achieve what has been achieved. Adolf Arenson took care of the musical part of the program. Our dear member Clara Rettich devoted herself selflessly to the task of painting the seven apocalyptic seals according to the occult instructions given to her; in the same way, Karl Stahl took on the task of painting the seven pillars in the hall. It is impossible to mention all the numerous workers individually by name. But it should not go unmentioned that dear members had set up a buffet in an adjoining room and did the necessary work, which greatly enhanced the convivial get-together, through which members are to come together after all.

Dr. Rudolf Steiner was authorized, at his request, and indeed unanimously and out of the enthusiasm of the audience, to thank Monsieur Ed. Schuré, the poet of the “Drama of Eleusis”, and Bernhard Stavenhagen, the composer of the musical part, on behalf of the congress.

The sculptures by our highly talented member, the sculptor Dr. Ernst Wagner, who strives for the highest artistic goals, were an excellent artistic presentation for the congress. The sculptures he provided for our exhibition were placed in the area around the main hall, and, with the red wall of the hall providing an atmospheric background, they had an inwardness. The following works of art were present: Portrait bust, Woman praying, Portrait bust, Relief for a sepulchral chapel, Bust, Sepulchral relief, King's child, Dissolution, Sibyl, Relief for a sepulchral niche, Portrait bust, Pain, Christ mask, Mask “Death”, Bronze statuette. Except for these works of art, only the following could be accommodated in the main hall: the interesting symbolic painting “The Great Babylon” by our member Mr. Haß, which was placed above the boardroom, and a carpet by Ms. Lehmann, which fascinating utilization of mystical ideas in the applied arts, and finally a relief by M. Gailland depicting Colonel Olcott, and a sketch of H.P. Blavatsky by Julia Wesw-Hoffmann.

The exhibition of a series of artworks and reproductions of such artworks that have a particular connection to theosophical thought took place in the adjoining room. Here you could see: etchings by Hans Volkert; reproductions of two pictures by Moreau; reproductions of two pictures by Hermann Schmiechen; a statuette: The Master, by Heymann; a picture: From Deep Distress, by Stockmeyer; reproductions of various pictures by Watts; three reproductions of works by Lionardo; pictures by Kalckreuth the Elder, by Sophie Stinde (landscapes); by Haß (After the Storm, Fairy Tale: The King's Daughter, The Storm Cloud, Five Fir Tree Studies); a reproduction of Knopf, the painter. The next congress of the Federation will take place in Budapest in two years (1909), at the kind invitation of the Hungarian members.