The Rudolf Steiner Archive

We are now half-way through the Middle Ages, with the 11th, 12th, 13th and 14th centuries before us. This period is important, full of significance, because in it we can study the rise of the great empires. In studying antiquity, too, we learnt of great State-dominions, but they lie so far behind us that a true, historical judgment is difficult. In the Middle Ages, however, we see what is called “empire,” evolving from apparently insignificant causes. For, if an empire is something which has a communal army, a constitution, and courts of justice—there was no such thing in Germany. As late as the 13th and 14th centuries, these regions were still divided into separate, individual territories.

Not until the reign of Henry III (1039–1056), did something occur which was instrumental in uniting the State territories; for this emperor succeeded in combining the individual tribal dukes into a kind of imperial official department. Before, they had taken their supreme position from the special characteristics of the tribe; now they had become Ministers of State—liegemen of the emperor. Gradually an equalisation of the lower vassals took place who, from freemen, became, with the Ministers, liegemen of the emperor. In process of time, they formed what is called the lower nobility, out of which the ranks of knighthood were recruited, the class which played so important a part in the Crusades. Already in the reign of Henry IV, the knights were playing a considerable part.

When Gregory VII excommunicated Henry IV, only some of the German princes stood by the emperor; others were under the influence of the pope and elected different rival kings. That fighting was not important; but what is important is that, through these various conflicts, the class of knights acquired special significance. Continual feuds and wars prevailed; brutality continued to increase. The peasant class suffered much from the pillaging expeditions. The last free peasants could no longer hold out, and were swallowed up by the lords and dukes, and these again by the kings. And from this unedifying process we see arise what we know as “empire.”

In this connection there was no difference between secular and spiritual princes; but the difference was great between the secularised clergy and those in the monasteries. The clergy governed by the bishops were mostly uneducated, unable to read and write, and of boorish manners. They made profit out of their feudal tenants. The bishops busied themselves with the administration of their property and were as uneducated as the knights or peasants: nothing of what we may call culture existed. Thus the political situation made it possible to consolidate the Church ever more and more, from Rome.

It was different in the monasteries. Here much work was done, by the men and women. Profound learning was to be met with here; all education of those days proceeded entirely from the monasteries. In this matter they did not allow themselves to be made dependent on the political power of Rome, which was based on the secular ascendency of the clergy. That which emanated from Rome can be judged in quite different ways. A certain struggle had to be carried on against the brutality, against the club law, of the German tribes. Zeal for spiritual assets, the desire to spread the authority of mediaeval thought over the whole world, was what Rome wished for. The more excellent will, at any rate, came from Rome, and not from the German princes. In this sense we must grasp what Gregory VII wanted, when he demanded the celibate state, and what Nicolas II felt, when he could not endure the claim of the secular princes to exercise influence on the appointments to bishoprics: it was an opposition to the growing savagery of the German territories. Thus the wars of Henry IV against the Saxons were not only almost as bloody as the earlier wars of Charlemagne against the same race, but they were waged with a quite exceptional disregard of loyalty and good faith.

Through all these wars, the welfare of the people was more and more disorganised. Out of the storms of the times there arose a deeply religious trait, which became exaggerated to the sentimental emotionalism that I described to you in connection with the year 1000. This religious emotionalism drove the populace to constant pilgrimages to the East.

Originally the Christian religion knew nothing of clinging to any kind of dogma. It depended on the content of ideas, not on the external wording. You have seen in how free a way the Christian idea was developed in Heiland, and how, for his own countrymen, the poet transposed the life of Christ into Old Saxon conditions. He conceived the externals quite freely; they could take place in Germany, just as well as in Palestine.

Under conditions becoming more and more externalised, the outward form of faith had become a vital question for the Church. It could no longer be left to the discretion of the tribes.

As a counterpart of political power, dogma also became firm and rigid.

The princes attempted to make use of the secular power of the Church in their own interests; the episcopal sees were filled by younger brothers, who seemed, either physically of mentally, to be unfit for anything else. Quite gradually conditions altered, and the old epoch merged into the new.

And now appeared the Crusades, which we can understand psychologically from the mood that prevailed in the Middle Ages. As a result of the existing religious emotionalism, it was easy for the pope—through his own agents, such as Peter of Amiens and others—to spur men on to the Crusades. Added to this, a great number of people were now completely destitute. So it was not onl religious motives which contributed to the crusading zeal. More and more freemen had become vassals; others had been obliged to leave their property, and had become vagrants, possessing nothing but what they stood up in.

Among these wanderers, who came from all classed—even from the nobility—there were a great many with nothing to do, who were ready for any enterprise—including the Crusades.

So, we come to understand that a large number of factors were at work: religious emotionalism, rigid dogma and material oppression. How powerfully these causes worked, we see from the fact that the first Crusaded took place, half a million people travelled to the East. The first external impulse was given by the ill-treatment of the numerous pilgrims at the hands of the Saracens. Still, there were deeper causes underlying it.

Men were subjecting themselves to a rigid dogma; and those who do not understand how, in those days, men clung with heart and soul to religion, know nothing of the Middle Ages. A sermon had a kindling influence on the people, if it struck the right chord. Many thought to find salvation through joining the Crusade; others hoped to obtain forgiveness of their sins. Our modern point of view can give us no true picture of this mediaeval phenomenon; here we have to do with many intangible causes.

It is not the causes, but the effects, of the Crusades, which are of special significance. One of these effects became visible very soon, namely a much more intimate exchange between the different countries.

Hitherto, Germany in general had remained almost unknown to the Romance countries; now they were brought close to one another by comradship in arms. Moorish science, too, found a real entrance in this way. Formerly there had been Chairs in the Universities only in Spain, Italy and France; it was not until after the Crusades that they were established in Germany. Now, for the first time the influence of true Science spread from the East. Until now, this had been a completely closed book; and great cultural treasures were preserved in the writings of Greek classical authors. Actually, it was through contact with the East that Science first originated.

The indeterminate influence of religious emotionalism had assumed a definite form; it had become what is called Mediaeval Science. I should like to give you some description of this Science.

In the first place, it developed two ways of thinking, ways which became noticeable in the scientific life of the Middle Ages. The Scholastic mode of thought split into two currents: Realism and Nominalism. It is an apparently abstract subject, but for the Middle Ages, and even for later times, this conflict acquired a deep significance—a theological, as well as a secular, significance.

Scientists are divided into these two camps. Nominalists means those who believed in names; Realists are those who believe in actuality. Realists, in the sense of the Middle Ages, were those who believed in the reality of thought, in a real meaning, to the universe. They assumed that the world has a meaning and did not come into being by chance. From the standpoint of materialism this may seem a foolish point of view; but one who does not regard this thought as an empty flight of fancy, must admit that the idea of a cosmic law, which men seek and find within themselves, has significance also for the world.

The Nominalists were those who did not believe that thoughts are anything real, who saw therein only names given at random, things of no significance. All those who think to see, in what human thinking achieves, mere blind fortuity—those like Kent, and Schopenhauer, who conceives the world as idea—form an outgrowth from mediaeval nominalism.

These currents divided the army of monks into two camps. It is noteworthy that in such weighty matters, the Church exercises no compulsion, and, so far as learning is concerned, calmly affirms that the question may be raised whether the divine Trinity is not also only a name—and that consequently nothing is real. Nevertheless, you see from this the wide freedom of the mediaeval Church. Not until the end of this period do the persecutions of heretics begin; and it is significant that the first inquisitor in Germany, Conrad of Marburg, was assassinated by the populace. It was then that beliefs began to be persecuted. This is an important change of front. How free ecclesiastical thinking had been before, you can see from the great teacher and thinker, Albertus Magnus (1193–1280). He was a man conspicuous for learning, delving deeply into every kind of science; he had mastered ecclesiastical scholarship, Arabian knowledge, natural history and physics. The people regarded him as a magician. Learning and popular superstition exploited by the secularises clergy, jostled each other severely.

Now the cities come to the fore. Here we see the rise of a powerful citizen class. Manufactures flourish, and guilds are formed. NO longer need the artisan stop beneath the oppression of the lords of the manor, as the serfs were wont to do. Soon kings and princes form alliances with the mediaeval cities.

The Emperor Frederic Barbarosa fought for years with the cities of North Italy. A strong feeling of freedom and a sense of definite personal value developed among the citizens. Thus, on the one hand, we see, in the country, religious conviction together with increasing external oppression; and, in the towns, a free citizenship. The citizens were bound, it is true, by a strictly regulated guild organisation; yet that in itself contributed to the freedom of the cities, whereas life in the country was witherin away under club law and brutality. After the Crusades the knights lapsed into an empty court life, leading nowhere. They occupied themselves with feuds, tournaments and passages of arms; their manners became more and more rough. As time went on, the pursuit of love, in particular, assumed most ridiculous forms. Knights who could write poems composed odes to their lady loves; others paid court to them in different ways. Great ignorance was combined with this court life. The men were almost all uneducated; the woman had to be able to read and write. The women occupied a peculiar position; on the one hand, they were idolised; on the other, they were enslaved. A kind of barbarism prevailed, and unbridled life, wherein the ravishing of women was included in the customs of hospitality.

Meanwhile, that which was later called culture, was growing up in the cities. What was happening there, was bound to happen; for new contingencies arise, wherever it is possible to construct in freedom. Real spiritual progress takes place when the industrial life is not cramped. Not that spiritual progress springs from material progress, but true spiritual progress is found where industrial life is not oppressed and confined.

Thus, at this epoch, a rich cultural life made its appearance in the cities; nearly all that has come to us in works of art, in architecture and discoveries, we owe to this period of city culture. It was from such a rich Italian city culture that Dante rose. In Germany, too, we find important intellectual achievements under this influence. True, the first notable poets, such as Wolfram von Eshenbach, Gottfried von Stassburg, etc., were knights; but without the restraint offered by the cities, these achievements would not have been possible. At the same time, when the breath of freedom was blowing in the cities, University life also sprang up. At first, when a German wished to find higher knowledge, he had to go to Italy, France, etc. Now there arose in Germany itself, the first Universities: Prague (1348), Vienna (1365), Heidelberg (1386). Freedom dispersed the mediaeval gloom.

The secularised clergy were entangled, like the princes, in wars of self-interest; and the Church had assumed this characteristic. Following the course of these developments, one realises that the new spiritual current, German mysticism, could only arise in this way—in stark opposition to the secularised clergy. This movement spread particularly along the Rhine, in Cologne, Strassburg and South Germany. To it belonged men like Eckhardt, Tauler, Suso, etc. They had made themselves independent of the Roman clergy, and were therefore declared heretics; life was made difficult for them in every way. A spiritual trait runs through their writings. They had withdrawn into their human heart, in order to come to a clear understanding of themselves. These independent monks spoke to the heart of the people in an extraordinarily edifying way, in a language unintelligible today, unless one reads the writings of a Master Eckhardt or Tauler. The beauty of the language was implanted in it by mysticism, and the contemporary translations far excelled the later ones in beauty of language. This development of the German language was sharply interrupted by Luther, who produced the German Bible in the most pedantic philistine idiom of the period, out of which the modern High German has grown. All this took place in opposition to the clergy. What was wished for at that time has, in many departments, not yet been reached. It es always asserted that Luther's translation of the Bible represented something unprecedented, but you see that far greater heights had been reached before.

We are nearing the time of the Renaissance. The consolidation of relationships, which had been achieved, consisted essentially in ever larger territories coming under the authority of the ruling princes. Also, a considerable part of the mediaeval freedom of the cities was absorbed into the constitution of the great States. Much is said nowadays of the despotism which prevailed at that time. Freedom has, of course, its seamy side; and it is not freedom if a man's freewill is limited by the freewill of others.

In the middle of this mediaeval period, there was opposition in the Universities to the arbitrariness of those in secular power, just as, later, perhaps Fichte alone voiced it. The documents of the mediaeval Universities preserve for us the words of the free spirits of those days. Today, not only the secular government, but Science, too, is State-controlled.

I have sketched this epoch without allotting light and shade, according to the catchwords of the present day. I tried to dwell on the points where real progress was made. If we wish to be free, we must have a heart for those who have striven for freedom before us. We must understand that other ages, too, produced men who set store by freedom.

History is the story of man's evolution to freedom; and in order to understand it we must study the culminating points of all freedom.

The object about which I will talk here is certainly one in which all people are interested. Who could say that he is not interested in the question of immortality with all his thoughts? We need only to realise that the human being thinking of death feels a horror. Even the few people who are weary of life and look for rest in death cannot get through this horror completely. One has tried to answer this question in the most different way. Remember, however, that nobody can speak about anything impartially in which he is interested. Will he be able to speak then impartially about this question which is of the deepest interest for his whole life? And, besides, you must take something else into consideration: how much does depend on it for the culture. The development of our whole culture depends on it how this question is answered. The standpoint of somebody to the cultural questions is quite different if he believes in the eternal of the human being.

One hears saying that it was wrong to give the human being this hope of a next world. The poor man would be put off until the next world and would be thereby prevented from creating a better life here. Others say that only in this way existence can generally be endured. If with such a matter the wishes of the human beings are considered so strongly, all the reasons are looked out for it. It would have mattered a little to the human being to prove that two times two are not four if his happiness had depended on this proof. Because the human being could not omit to let his wishes have a say in this question of immortality, it had to be put over and over again. Because the subjective feeling of happiness is involved in this question.

However, just this fact has made this question so suspicious to the modern natural sciences. And rightly so! Just the most significant men of this science expressed themselves against the immortality of the human being. Ludwig Feuerbach says: “one thought immortality first and then proved it.” Thus he suggests that the human being tried to find arguments because he wishes them. David Friedrich Strauss and recently Ernst Haeckel in his World Riddles express themselves in a similar way. If now I had to say something that violates the modern natural sciences, I would not be able to speak about this question. But just the admiration of Haeckel’s great achievements in his fields and for Haeckel as one of the most monumental spirits of the present time lets me take a stand in his sense against his conclusions. Today, something else than fighting against the natural sciences is my object.

Theosophy is not against the natural sciences, but goes with them. But, besides, it does not stop. It does not believe that we have gone so wonderfully far only in the 19th century; while during all centuries before unreason and superstition would have held sway, now truth has been brought to light only by the science of our time. If truth stood on such weak feet, one could have little confidence. However, we know that truth formed the core in the teachings of wisdom of Buddha, of the Jewish priests et cetera. It is the task of theosophy to search for this core in all different theories. But it also does not spare the science of the 19th century. Because this is in such a way, we are certainly allowed to deal with the question also from the standpoint of science. It can form the basis that way from which we start if we search for the eternal in the human being.

Feuerbach is certainly right with his remark quoted before if he turns against the method of the science of the last fourteen centuries. However, he is wrong concerning the wisdom of former times. Because the way to guide the human being to the cognition of truth in the ancient schools of wisdom was totally different. Only during the later centuries of Christianity the faith was demanded to which then the scholars produced the proofs. That was not the case in the mysteries of antiquity. That wisdom which was not disseminated just like that, which remained a possession of few people, which was delivered to the initiate by instructions of the priests in holy temple sites, had another avenue to lead their pupils to truth. They kept the knowledge secret to those who were not prepared. One would have regarded it as profaned if one had informed anybody without selection. One only regarded somebody as worthy who had developed his cultural life by means of long exercise to understand the truth in higher sense.

One tells in the traditions of Judaism that when once a rabbi pronounced something of the secret knowledge his listeners reproached him: “O old man, had you been quiet! What have you done! You bewilder the people.”—One saw a big threat betraying the mysteries if they were in everybody’s mouth and would be desecrated and distorted that way. Only in holy shyness one approached them. The probation was strict which the pupils of the mysteries had to go through. Our time can hardly imagine the severe probations which were imposed on the pupil. We find with the Pythagoreans that the pupils called themselves listeners. For years they are only silent listeners, and it is according to the spirit of this time that this silence extended up to five years. They are silent in this time. Silence, that is in this case: renunciation of any discussion, of any criticism. Today where the principle applies: “test everything and keep the best”—where everybody believes to be able to judge about everything where with the help of journalism everybody forms his judgment quickly also about that which he does not understand at all, one has no notion of that which one demanded from a pupil at that time. Every judgment should be quiet; one had to make oneself able only to take up everything in oneself. If anybody passes sentence without this precondition, starts practicing criticism, he rebels against any additional instruction. Somebody who understands something of it knows that he has to learn for years only and to let a long period pass. Today one does not want to believe this. But only somebody who has understood the matters internally gets to a correct judgment of his own.

At that time, it was not the task to teach faith to anybody by lessons; one led him up to the nature of the things. The spiritual eye was given him to behold; if he wanted, he could test it. Above all, the lessons were purifying ones; the purifying virtues were required from the pupil. He had to take off the sympathies and antipathies of the everyday life which are only justified there. Every personal wish had to be eradicated before. Nobody was introduced to the lessons who had also not taken off the wish of continual existence of his soul. That is why the sentence of Feuerbach does not hold good to this time. No, at first the confidence in the profane immortality was eradicated in the pupils, before they could progress to the higher problems. If you see it that way, you understand why the modern natural sciences turn against the teaching of immortality with a certain right. However, only so far.

David Friedrich Strauss says that the appearance would be contradictory to the idea of immortality. Now, a lot is contradictory to the appearance what an approved scientific truth is. As long as one judged the movement of the earth and the sun according to the appearance, one got no correct judgment about that. One recognised them correctly when one did no longer trust to the eye only. Perhaps, just the appearance is not at all this to which we have to keep in this question.

We have to realise: is it the eternal in the human being what we see being passed on or transforming itself? Or do we find it outside? The single flower blossoms and passes, but only that remains and lasts which leaves its stamp on every flower of the genus again. Just as little we find the eternal outside in the history of the states. What once constituted the external forms of the state has passed, what presented itself as a leading idea has remained.

Let us test how transient and eternal come to the fore in nature. You know that all substances of your bodies were not in you seven or eight years ago. What formed my body eight years ago is scattered in the world and has to fulfil quite different tasks. Nevertheless, I stand before you, the same which I was. If now you ask: what has remained of that which made an impression on the eye?—Nothing. That has remained what you do not see and what makes the human being a human being. What does remain of human facilities, of the states? The individuals who created them disappeared, the state has remained. Thus you see that we are wrong if we take the eye for the essential part which only sees the changes, while the essential part is the eternal. It is the task of the spiritual to understand this eternal. What I was fulfils other tasks. Also the substances which today form my body do not remain the same; they enter other connections and are that which constitutes my physical body today. The spiritual holds it together. If we retain this thought, we recognise the eternal in the human being.

In a different way the eternal appears in the animal realm, plant realm, and mineral realm. But also there we can look at the permanent. If we crush a crystal to powder, for example cooking salt, dissolve it in water and allow it to crystallise again, the parts take on their characteristic shape again. The creative power being inherent in them was the permanent; it has remained like a germ to awake to new work if the cause is given to it. We also see from the plant countless seeds originating, from which new plants arise if they are sowed to the fields. The whole creative power rested invisibly in the seed. This force was able to wake the plants to new life.

This goes up through the animal and human realms. Also the human figure comes from a tiny cell. However, it does not lead us to that which we call human immortality. Nevertheless, if we look closer, we also find something similar. Life develops from life; the invisible stream goes through. However, nobody is probably content with the immortality of the type. The principle of humanness goes in it from generation to generation. But it is only one of the ways to preserve the permanent. There are still other types where the interplay comes to the fore. We take an example from the plant realm to illustrate this.

Hungarian wheat which was brought to Moravia and sown there becomes soon similar to the indigenous one there. The law of adaptation comes into force here. Now it also keeps the once acquired qualities in future. We see how something new happens: the concept of development. The complete world of organisms is subordinate to this law. An idea of development forms the basis after which the imperfect living beings transform themselves to more perfect ones. They change their external constitutions; they receive other organs, so that that which remains preserved develops progressively.

You see that we come to a new kind of the permanent. If the naturalist explains a form of life today, he does not give himself the answer of the naturalists of the 18th century who said: there are as many types of living beings as God created once.—This was an easy answer. Everything that had originated was brought to life by a creation miracle. The natural sciences of the 19th century freed us in their area of the concept of the miracle. The physical forms owe their origin to the development. Today we understand how the animals transformed themselves up to the monkey to higher forms of life. If we consider the different animal forms as temporal sequence, we recognise that they were not created as those, but came into being developing apart. However, we see even more.

The flowers of some plants possibly experience such substantial changes that one would not believe that they belong to the same type. Nature simply makes jumps, and thus it also lets arise one type from the other under given circumstances. But in every type something remains that reminds of the preceding type; we understand them only apart, not from themselves, but from their ancestors. If one pursues the temporal development of the types, one understands what stands in space before us. We see the development through millions of years and know that in millions of years everything looks differently again. The substances are exchanged perpetually; they change perpetually. In thousands of years the monkey developed from the marsupial. But something remains that connects the monkey with the marsupial. It is the same that holds the human being together. It is the invisible principle that we saw as something permanent in ourselves which was active millennia ago and works on among us even today. The external resemblance of the organisms corresponds to the principle of heredity.

Now, however, we also see how the shapes of the living beings are not only hereditary, but also change. We say: something is inherited, something changes; there is something transient and something remains preserved in the change of times.

You know that the human being corresponds to the physical qualities of his ancestors. Figure, face, temperament, also passions go back to the ancestors. I owe the movement of the hand to an ancestor. Thus the law of heredity projects from the plant and animal realms into the human world. Can this law be applied now in the same way also to all fields of the human world? We must search for own laws in every field. Would Haeckel have done his great discoveries in biology, would he have limited himself to examine the brains of the different animals only chemically?

The great laws exist everywhere, but in every field in own way. Transfer this question to the human life, to the field in which the human beings particularly believe in miracles still today. Everybody knows today that the monkeys developed from more imperfect forms of life. However, people have an exceptional belief in miracles concerning the human soul. We see different human souls; we know that it is impossible to explain the soul by means of physical heredity. Who may explain, for example, the genius of Michelangelo from his ancestors? Who may explain his head form, his figure? Who may get good explanations from the pictures of his ancestors? What points in them to the genius of Michelangelo? This does not only apply to the genius, it applies to all human beings in the same way even if one chooses the genius to prove clearly that his qualities are not to be owed to the physical heredity. Goethe himself felt in such a way speaking in the famous verses for what he has to thank his parents:

From the father I got the stature
And the serious way of life,
From mummy I got my cheerful nature
And the desire of telling stories.

These are, even the gift of telling stories, basically external qualities. However, he could not derive his genius from father or mother; otherwise one would have to sense this also in the parents. We may have to thank our parents for temperament, inclinations, and passions. We cannot search for that which is the most essential of the human being which makes him his real individuality with his bodily ancestors. Our natural sciences only know the external qualities of the human being and try to investigate them. Thus they come to the belief in miracles of the human soul. They investigate the constitution of the human brain. Are they able to explain the human soul from the physical constitution of the brain et cetera? Is that the reason why Goethe’s soul is a miracle? Our aesthetics wanted to regard this point of view as the only correct one which one is allowed to take concerning the genius, and think that the genius would lose all magic by explaining. But we cannot be content with this view.

Let us try to explain the nature of the soul in the same way as we investigated the botanical and animal species; that is to explain how the soul develops from lower to higher levels. Goethe’s soul stems also from an ancestor like his physical body. How did anybody want to explain, otherwise, the difference between Goethe’s soul and that of a savage? Every human soul leads back to its ancestors from which it develops. And it will have successors who come into being from it. However, this advancement of souls does not coincide with the law of physical heredity. Every soul is the forefather of later soul successors. We will understand that the law of heredity which holds sway in space cannot be applied to the soul in the same way.

However, the lower principles last beside the higher ones. The chemical-physical laws which hold sway in space determine the external organism. Also we are spun in a web with our bodies in this life. Being in the middle of the organic development, we are subject to the same laws like animal and plant. Regardless of that, the law of the psychic refining takes place. Thus Goethe’s soul must have been there once in another form and has developed from this soul form, regardless of the external form, as the seed develops to another type, depending on the law of transformation. However, like the plant has something remaining which outlasts the transformation, also that which remained preserved in the soul has entered into a germinating state, like the grain in the top soil to appear in a new form, when the conditions have come. This is the teaching of reincarnation. Now we understand the naturalists better.

How should that remain which was not there once? But what is the remaining preserved? We cannot consider that which constitutes the personality of the human being like his temperament, his passions, as the remaining preserved; only the actually individual which was before its physical appearance and remains preserved, hence, also after death. The human soul moves into the body and leaves it again to create a new body after the time of maturity again and to enter in it. What has descended from physical causes passes with our personality at death; we have to look at that for which we cannot find physical causes as the effect of a former past. The permanent part of the human being is his soul which works from the deepest inside and survives all changes.

The human being is a citizen of eternity because he carries something eternal in himself. The human mind feeds itself from the eternal laws of the universe, and only thereby the human being is able to understand the eternal laws of nature. He would only recognise the transient in the world if he were not himself a remaining preserved one. That remains from that which we are today which we incorporate into our imperishable being. The plants are transformed under given conditions. Also the soul has adapted itself; it has taken up a lot in itself and has improved itself. We carry into another incarnation what we experience as something eternal. However, if the soul enters a body for the first time, it resembles a blank sheet, and we transfer on it what we do and take up in ourselves. As true as the law of physical heredity holds sway in nature, as true the law of mental heredity holds sway in the spiritual realm. And as little the physical laws apply to the spiritual realm, as little the laws of physical heredity holds sway over the continued existence of the soul. The old sages, who did not demand belief, before they had founded it by knowledge, were fully aware of this fact.

How is the relationship of the soul in its present condition to its former condition?—This question, which could suggest itself upon you, I would like to answer to you in the following way. The souls are in perpetual development. Differences thereby arise between the single souls. A higher individuality can only develop if it experiences many incarnations. In the usual state of consciousness the human beings have no memory of the former conditions of their souls, but because this memory is not yet attained. The possibility of that is given. Nevertheless, Haeckel speaks of a kind of unaware memory which goes through the world of the organisms and without which some natural phenomena were inexplicable. Hence, this memory is only a question of development. The human being thinks consciously and acts accordingly, while the monkey acts unconsciously. As he has risen gradually from the condition of consciousness of the monkey to conscious thinking, in the same way he remembers the former incarnations later with progressive perfection of his consciousness. As well as Buddha says of himself: I look back at countless incarnations , it is true that in future every human being has the memory of a number of former incarnations if this ego-consciousness has developed with every individual human being, as well as it is sure that it exists with single advancers already today. Becoming more perfect in the course of time, more and more human beings will have this ability.

This is the concept of immortality as the theosophist understands it. This concept is new and old at the same time. Once those have taught that way who did not want to teach faith only but knowledge. We do not want to believe and then to prove, but we want to make the human beings able to search for the proofs independently and to find them. Only somebody who wants to co-operate in the development of his soul attains it. He walks from life to life to perfection, because neither the soul came into being at birth nor it disappears at death.

One of the objections which are often made against this view is that it makes the human being unable to cope with life. Let me still go into it with some words. No, theosophy does not make unable to cope with life, but more capable, just because we know what the permanent and what the transient is. Of course, somebody who thinks that the body is a dress which the soul only puts on and takes off again as it is sometimes said becomes unable to cope with life. But this is a wrong picture which should be used by no researcher. The body is not a dress, but a tool for the soul. A tool the soul uses to work with it in the world. And he who knows the permanent and invigorates it in himself uses the tool better than somebody who only knows the transient. He strives for invigorating the eternal in himself by means of constant activity. He carries this activity over to another life, and he becomes more and more capable. This picture lets the thought disappear to nothing that the human being becomes unfit to cope with life because of knowledge. We are able to work even in a more competent and more permanent way if we recognise that we work not only for this one short life but for all future times.

The strength which arises from this consciousness of eternity I may express using the words which Lessing put on the end of his significant treatise about The Education of the Human Race: “is not the whole eternity mine?”

Somebody who speaks today about the nature of the soul exposes himself to misunderstandings and attacks from two sides. Above all, the theosophist, who speaks from his standpoint, from the standpoint of knowledge and cognition, is attacked by the official science, on the other hand, also by the adherents of the various confessions.

Today science wants to know little about the soul, the psyche, even that science which carries psyche in its name, psychology. Even the psychologists would like to refrain completely from that which one calls, actually, the soul. That is why one could stamp the catchword: psychology without soul.—The soul is said to be something questionable, something uncertain that one simply investigates, for example, the appearance of different mental pictures like one also investigates a physical process; but one wants to know nothing about the soul itself. The modern natural sciences can impossibly assume anything like a soul. They say that the human mental pictures are also subject to the physical laws like all other phenomena in nature, the human being is nothing else than a higher disposed natural product. Therefore, we should not ask what the soul is. In doing so, one refers to Goethe’s word:

According to eternal,
Iron, great laws
We all must complete
Our existence’s circle.

Like a rolling stone moves, the human being has to develop according to the eternal laws. On the other side, the religions are against it, which rest on tradition and revelation.

Theosophy is neither an adversary of religion nor of science. It wants to attain truth like the researchers by knowledge, and it does not deny the basic truth of the religions.

This basic truth is often little understood by those who represent the religions. Original, eternal truth forms the basis of all religions. The religions existing today developed from it. Then, however, later ingredients overgrew them. They lost their deeper truth. The core of truth lies behind them. However, science has not yet advanced so far that it has ascended from the matter to the spirit. It is not yet so far that it investigates the spiritual with the same enthusiasm as it investigates the natural phenomena. Science finds its core of truth in future. So, this higher truth of religion got lost, and science has not yet found it. Today, theosophy stands between them. It falls back on the past, on the lost, and it tries to investigate in the future what has not yet been found. In return, it is attacked by both sides. The habits and the external customs of today are different from those of former times, but in spite of the frequently praised tolerance of our modern time one still tries to intimidate those who represent an uncomfortable opinion. Somebody who speaks of the soul today, like the naturalist speaks of the external facts, is no longer burnt, indeed, but also methods are found to burden and to suppress him.

Nevertheless, we get a certain consolation looking at the future if we judge the present-day relations by the events of the past. When in the 17th century the Italian researcher Redi put up the assertion that the lower living beings do not simply arise from something lifeless, he only just escaped the destiny of Giordano Bruno. At that time, one was of the view in general that the lower living beings developed from inorganic substances. The view of Redi is generally valid today, and somebody, who denies the sentence: nothing living comes from the non-living would be regarded as being backward.

In general, Virchow’s sentence is valid: only life from life.—However, the sentence: soul only from soul does not yet find belief even today. But as knowledge has advanced to the insight that life can only originate from life, science takes over the sentence: no soul comes from something without soul.—Then one also looks down at the limited science of our days as it happens today in regard to the opinion of Redi’s contemporaries. We stand with regard to the soul on the same standpoint as the scientists of the 17th century with regard to life. According to the present-day view the spiritual is said to develop from life only; the soul is said to come from the animal being just like that. With compassionate smile one will look down at this view in later times as one smiles today at the view that life comes from something without life. The soul did not grow up from the very basis of the mere life; the soul arose from something spiritual. As life only seizes the form of the animal to present itself, the soul once touched the animal form to spread out. Our knowledge is woven into the current of the external reality, and in doing so we forget what should occupy us mostly. The soul is endlessly close to us. We ourselves are it. If we look into ourselves, we see the soul. This is hard to understand for the human beings. Our observation is directed predominantly to that which is outside us. But should that be closer to us than that which we are ourselves?

The human beings realise the external research today, they are strange to themselves. Why do the human beings understand the truth of the external research so easily and ignore what is the next to them? Nevertheless, the soul is closer and more familiar to them. Any natural phenomenon has only to take the way through the senses. These change and often fake the picture. The colour-blind sees the colours in a different way than they are real. And apart from such exceptional phenomena, we know that all eyes are different; not two human beings see the colours in the identical nuances. According to the eye of the seeing human being, to the ear of the hearing one, the impressions are different. But we ourselves are our souls; we are able to look for it at every moment. It is peculiar that on this knowledge the influence of a great poet is based, namely: how much closer do our souls touch us than everything that is outside us. Tolstoy’s emotionalism is based on this knowledge stupefying him. From this view he goes into battle against culture, fashions, and moods.

We do not see our soul only because we have not got used to considering it in its own figure. Today our confidence in the material is invigorated, whereas our ways of thinking have become dull for the soul. Even those who do not adhere to religions make themselves comfortable with researching. Goethe is quoted with preference to their justification. One should think only as little as possible and do research. “Feeling is everything; name is but sound and smoke.” With these words by Goethe one wants to disprove the reasons of the soul researchers. Everybody should find everything in his feeling; one believes to remain preserved in a lack of clarity, disregarding the reasons. One seems to take a kind of lyrical approach for the most suitable concerning the soul. Because everybody is so near to the soul, he believes to be able to understand everything out of feeling.

Should these really be Goethe’s own views which he allows to pronounce Faust in these words? The dramatist must have the right to let his persons speak out of the situation. If these words which Faust uses towards the childish Gretchen were his creed, why Goethe would let Faust explore all wisdom of the world? “Have now, oh! Philosophy” et cetera. It would be a strange denial of his researching, of his doubtfulness. If we wanted to resign ourselves with nothing else than unclear feelings concerning the soul, would we not resemble to a painter who offers no clear outlines, no copy of that in his picture what he has seen outside, but would be content to express his feeling only? No, the soul cannot be explained by uncertain feeling. Theosophy wants to announce real scientific wisdom and turns just as little exclusively to the feeling as science does it if it explains electricity. Not wallowing in feelings theosophy tries to further the cognition of the soul. No, it turns to frank striving for knowledge. The own soul leads somebody, who tries to investigate it, to those who sat at the feet of the Masters.

Since the Theosophical Society was founded in 1875, it has nurtured real science of the soul. It wants to teach the human beings to behold the soul. Today everybody wants to talk about soul and mind without having taken care seriously to recognise them. Everybody likes to disregard the difficulties which bar his way, therefore, the most dilettantish attempts spread. Theosophy wants to help those who thirst for mental wisdom, and wants to do psychology as seriously as one investigates nature scientifically. These are the difficulties which oppose the soul researcher today where everybody who has not studied them is not allowed to talk about natural sciences; however, everybody is allowed to talk about the soul who has not investigated it.

Of course, the method of investigating is different. The scientist works with physical apparatuses. Using them, he penetrates deeper and deeper into the secrets of nature. The word applies to the soul research that the secrets can be disclosed neither with levers nor with screws. The more the field of observation extends, the more natural sciences can progress. These observations only require the usual healthy human reason. But what the researcher uses of reason in the laboratory is not substantially different from that which is also necessary in business or technology, it is only a little more intricate; however, it is no other procedure.

The spiritual truth deals not only with the healthy human mind; it turns to other forces which rest in the depth of the human soul. It requires a development of the cognitive faculties. The possibility of this development always existed. The origin of all religions goes back to them. Everything that Buddha, that Confucius, that all the great founders of the different religions taught goes back to this deeper spiritual truth. At the moment when the human race was there in such a way as it still exists, the soul was there also, and it could be investigated developing the cognitive faculties.

It was less necessary to extend knowledge than to develop the internal cognition to behold what rests in the soul. In the fields of the external sciences everybody depends on the time in which he lives. Aristotle, the great scholar of antiquity, could not do some scientific observations in the 4th century B. C. which are possible only today with the help of modern natural sciences. But the soul was there always as something complete, and today one stands more distant to this knowledge only than our ancestors in the dim antiquity because one does not want to investigate the own soul. The Theosophical Society is there to develop this good will. Doing this it does nothing new. This has happened at all times. But as it is easier to investigate what presents itself us physically, soul and mind are also more difficult to recognise and not so easily accessible and to everybody violent. But already in grey antiquity the human beings have observed this multi-formity, this composite character of the soul.

What is the soul? As long as we believe that the soul is something that only lives in the body and leaves it then again, we cannot get knowledge of the soul. No, it is something that is active in us and lives and penetrates all performances of the body. It lives in the movement, in the breathing, in the digestion. But it is not steady in all our activities.

We have arisen from a small cell, like the plant arises from the seed. And like the plant builds itself from the organic forces, from the germ, the human being also develops from organic forces, from the small gametes. He forms the organs of his body as the plant forms its leaves and flowers, and the growth of the human being is the same as that of the plant. Therefore, the old researchers also attributed a soul to the plant. They spoke of the plant soul. They found that the human beings have this activity of building the organs in common with all plants. What builds up all the organs in the human being is something that corresponds to the plant soul. They called it the vegetative soul and regarded the human being as related to nature, to everything organic. The first that forms the human being is something plant-like, hence, one considered the plant soul as the first level of the soul. It created the human organism. It built our body with its limbs, eyes, ears, and muscles, it built our whole body. We resemble the plant concerning growth and structure of our body like every organic being.

If we only had the plant soul, we would not advance beyond the only organic life. But we possess the ability of percipience, of feeling. We suffer pain if we pierce one of our limbs with a needle, while the plant remains untouched if a leaf is pierced. That points to the second level of the soul, to the animal soul. It gives us the abilities of sensing, desiring and moving, what we share with the whole animal realm and call it, therefore, animal soul.

That is why we get the possibility to grow not only like the plants, but to become the mirror of the whole universe. The vegetative soul induces us to take up the substances which form the organism, the animal soul moves us to take up the subordinated soul-life. The sentient life is based on desire and pain. As our vegetative soul could not develop organs if there were not substances around us in the world, also the animal soul can scoop the feeling, the desire only from the world of desires, of the impulses around us. Like without the driving force of the germ no plant could develop from its seed, just as little an animal-like being could originate if it could not fill its organs with impressions if it could not fill his life with desire and pain. Our vegetative soul constructs the organic body from the material world. From the world of desires, the world of kama or the kamaloka, the animal soul takes up the materials of desire in it. If the body were lacking the ability to take up desires in it, then desire and pain would stay away from the plant soul forever. Nothing originates from nothing.

The human being has the soul of desires in common with the animal. The naturalists are right to ascribe the lower soul qualities also to the animal. It concerns, however, a difference of the level. The miraculous facilities of the bee state and the ant state, the dens of the beavers whose regular arrangement corresponds to intricate mathematical calculations prove it. But also in other way the soul increases in the animal up to something similar to the human reason. Technical skills as the human being practices them consciously can be aroused particularly with our pets by training. However, a big distance is present; there is only a dim sensing with the lowest animals, the most developed animals have something like reason to a high degree.

Now this third level of the human soul-life forms the intellectual soul. We would get stuck in the animal realm if we only had an animal soul as we would not advance beyond the plant if we had a vegetative soul only. That is why the following question is so important: does the human being not really differ from the higher animals? Is there no difference?

Somebody, who puts this question to himself and checks it unreservedly, finds that the mind of the human being, nevertheless, towers all animals. If the Pythagoreans wanted to prove the higher soul of the human beings, they emphasised that only the ability of counting would be given to them. Even if anything similar is found with certain animals, the immense difference comes clearly to the fore between animal and human being, because we deal with an original ability of the human soul organs, whereas it is training with the animal.

Because the human being can count, he differs from the animal, but also because he advances beyond the animal and the immediate need. No animal advances beyond the immediate need of the temporal and the transient. No animal rises to the real and true, beyond the immediate sensory truth. The sentence that two times two is four must apply at any rate, may the transient truth of the senses lose their validity under other circumstances. May beings live on the planet Mars of which kind ever, may they hear the tone by means of their ears differently, may they perceive colours differently, all thinking beings on all planets must equally accept the correctness of the calculation two times two is four. What the human being gains from his soul, is valid for all times. It was valid for millions of years and will be valid in millions of years because it is descended from the imperishable.

Thus the imperishable part in us which makes us citizens of eternity rests in our transient part, in the animal-like part. As the animal soul is built from the substances of kama, the higher mind soul builds itself from the spiritual realm.

Nothing comes into being from nothing. Aristotle, the master of those who had knowledge who was, however, no initiate, arrives at the concept of miracle where he speaks of the spiritual. He constructs the body strictly lawfully from nature, but he lets the soul come into being every time anew by a miracle of the creator. The soul is a creation from nothing for Aristotle. A new creation is every soul also for the exoteric Christianity of the later centuries. However, we do not want to assume the perpetual miracle of soul creation. Like the origin of the vegetative soul has resulted from the plant, that of the animal soul from the world of the instinctual life, the mind soul has to come into being—unless nothing has to originate from nothing—from the spiritual of the world. We are led to the spirit, to the soul of the universe as Giordano Bruno expresses it in his works: by the organic forces of the universe and the soul forces of the universe.

Why do we all have a particular soul? Why does every soul have its particular qualities? Science explains the particular qualities of the animals by means of natural development of a species from a species. But every animal species still carries qualities in itself which point to its origin from other animal species.

The spiritual soul can develop only from something individual-spiritual. Just nobody would think that a lion originated directly from the cosmic forces of the universe, as absurd it would be to suppose that the individual soul developed from the general spiritual contents of the universe, from the spiritual reservoirs of the universe. Theosophy stands there on the ground which just corresponds to a scientific view. As sciences let a species develop from a species theosophy lets a soul develop from a soul. It also lets the higher arise from subordinated.

The single soul develops from the universal soul like the animal formed from the general animal principle. According to the soul principle a soul comes into being from a soul. Every soul is a result of a soul and is again cause of a soul. The soul which itself is eternal rises from the eternal origin. Theosophy goes back to the so-called third human race with whose appearance the higher soul element could come to the fore as an impact in the organic. One calls this human race the Lemurian one. Prior to this, the soul element was in the animal. For also the animal world comes from the soul element. It has only taken hold of the animal to fulfil its functions. From there it works from soul to soul.

Hence, education means to develop what rests as an individual in the human being. The first principle of education is to wake this higher soul element resting in every human being. With the animals the single animal coincides with the concept of the genus; a tiger is on a par with the other tiger in any essential part. However, one is not justified to regard a human being as of the same kind as the other human being. The soul of every human being differs from that of the other human being. In order to arouse the soul element in the human being, the art of education must also be different for any individual human being. Because the awakening of the soul forces was the beginning of any education, higher beings had to be there when that third human race rose to spiritual life. The soul did not develop from wildness, from ignorance. Millions of years ago, when the human beings rose from the only impulsive condition, it did not happen by itself, but by the great teachers helping this human race.

There must also be great teachers who tower above humankind surrounding them, who draw them up to a higher point of view. Also today there are teachers who tower above the present knowledge who reproduce the soul germ. I discuss in an additional talk where these teachers come from. One has known about these leaders of humankind at all times. One of the most excellent philosophers, Schelling, who himself was no theosophist, speaks in one of his often misunderstood works also of them.

These great teachers who can give information about the spiritual who are experts of the soul element whose wisdom is of etheric kind, is a mental cognition, they have supported and led humankind. The Theosophical Society wants to lead the human beings again to these soul researchers. In their middle are these who can give information about the nature of the soul. They cannot come to the fore in the world, they cannot say: accept our truth, because the human beings would not understand their language. The great truth is hidden to most people. The task of the Theosophical Society is to lead the human beings to the sources of wisdom. We have these goals in luminous clearness before us.

Our era has advanced so delightfully far that it denies the existence of the own soul. The task of our movement is to give back this era the confidence in itself and in the eternal and imperishable in us, in the divine core of our being.

The theosophist does not dare so easily to speak about the knowledge of the primary source of all matters. Theosophy should be the way to be able to seize, finally, this concept with our mental faculty; it should show us the way which would lead us to get clearness, as far as it is to be got, about this idea. This way is long and leads through some stations, and we are not allowed to pass any single station only, but on every station we have to stop and learn.

Not only the starting point, but also the keystone is important. If we have this in mind, we have to go a little into the nature of theosophical life to see which views theosophy has on the concept of God. Theosophy is—as it is striven for since 1875 in the society founded by Mrs. Blavatsky—something different from that which one calls western science, which our western civilisation and its scholarship strives for in the external life. The way how the western knowledge is gained differs basically from the theosophical wisdom.

Theosophical wisdom is very old, as old as the human race, and somebody who becomes engrossed in the evolution of the human being gets to know more about the starting point of the human being than that which our history of civilisation of the last decades has believed in such a thoughtless way that the human beings started from a lack of culture and from ignorance. We shall see how it is in reality if we become engrossed in the life of primeval times. There we see that the development of human mind started from a strong spiritual strength of beholding that in the beginning of the human development real divine wisdom existed everywhere. Who studies the old religions receives the light of this wisdom. Now our time, according to the sense of our life, gives the theosophist a renewal of this cultural life which flows through the whole humankind.

Our western cultural life is based on our mind first of all. It is based on the one-sided mental strength. If you go through our whole civilisation in the West, you find our great discoveries and inventions, our sciences and what they have contributed to the clarification of the riddle of the world. You find thinking, sensible thinking, observation with the senses et cetera. In this manner the western mind spreads out its knowledge to all directions. It investigates the cosmic space with the help of instruments, with the telescope and penetrates with the microscope into the world of the smallest bodies. It connects everything with the mind. Our western knowledge thereby spreads in all directions. We know more and more about our surroundings, but we never get to a deepening of our knowledge, namely penetrating of the matters. That is why it may not surprise us if the western science does not cope with the concept of God. We must get to the spring of existence, to the spiritual being. They cannot be connected and perceived by the senses; they must be perceived in a different way.

Those who know that there is another way than the western one try to attain wisdom in quite a different way. Go back to the wisdom of Egyptian priests, back to the Greek mysteries, back to India, go back to all these religions and world views and you find that those who looked for wisdom did this in quite a different way than the European scholarship. It was a self-education, a self-development what was searched for by the pupils of wisdom above all.

They searched for self-education through honest struggle of the human soul, and tried to gain higher wisdom. From the start they were convinced that the human being, as he is born in the world, is determined for advancement, for higher development. They were convinced that the human being is not perfect that he cannot attain the top level of perfection immediately in one single life that a development of the human being and his soul capacities have to take place, like with the plant whose root remains even if leaves and flowers dry up. It is similar if we are going to have to take the self-education in our own hands correctly which produces flowers and fruit in the life on earth if we work on it seriously.

The pupil strove for wisdom that way. He looked for a guide for himself. This gave him clues how he could develop his astral organs by an appropriate way of life. Then he developed upward step by step. His soul became able to behold farther and farther, it became more and more sensitive for the primary sources of existence. On every new level he attained new insights. With every level he approached the being whose concept we have to discuss today. He realised that he did not understand God using his intellect. That is why he tried to advance above all. He was convinced that in the whole nature and also in the human soul the God being is to be found. This God being never is anything ready and finished; it is as developing factor in all living beings, in all things. We ourselves are this God being.

We are not the whole, but we are droplets of the same quality, of the same essence. Deeply below us in concealed abysses and bottoms, which are not on the surface of the day, there is our real divine nature. We have to search for it and to get it up. Then we also get up a little bit what hovers about our usual existence, and then we also get up in ourselves what is divine in us. Each of us is as it were a beam of divinity or, we say, a reflection of divinity. If we imagine the divinity as the sun, each of us is like a reflection of the sun in the drop of water. As well as the drop of water reflects the sun completely, every human being is a true, real reflection of the divine being. The God being rests in us, only we know nothing about it; we must get it out of ourselves. We must only approach it. Goethe says: he cannot understand how somebody would want to immediately reach the divinity. We must approach it more and more. Self-development leads us gradually to the understanding of the primary foundation of life.

If we develop this way, we exercise nothing else than theosophical life. Everything that spiritual science teaches and recommends living, all great laws which it makes clear to us and which its students who want to co-operate really make it the living truth in them. They get to know the teaching of reincarnation and karma, the law of destiny, of the intermediate beings, of the primary source of all being which controls the whole universe. This is the internal world which we call the astral one and the mental one, the world of buddhi and the world of atma. We experience something of all those worlds, and what we experience of those worlds is the steps to wisdom which lead us to the loftiest. If we try to climb up these steps, it is a long way. Only those who have arrived at the highest summit of human development are able to see once that they have an inkling of the size of that concept which we want to discuss today as intimation.

Hence, the shyness with which theosophy speaks about the concept of God. The theosophist speaks about these concepts possibly in the same attitude as a Hindu speaks of Brahma. If you ask him: what is Brahma?—Then he maybe mentions to you: Mahadeva, Vishnu and Brahma. Brahma is one of the divine beings or rather an expression of the divine being. But behind all that something different rests for the Hindu. Behind all beings to which he ascribes the origin of the world something rests that he calls Brahma or Brahman. Brahman is neuter. If you ask him what is behind the beings of which he speaks, he says nothing about it.

He says nothing about it, because one cannot speak about it any more. Everything that the human being is able to say in this direction is hints, hints in that perspective at whose end the divine being is for us.—That also leads to the motto of our Theosophical Society. Perhaps, you know this motto. It expresses nothing else than what I tried to outline now with some words. This motto is normally translated with the words: no religion is higher than truth.—We want to see how far the whole theosophical striving goes in that direction.—What do we know about the human striving? Human knowledge has to make every effort to penetrate the secrets of existence and to find the primary sources of life with the help of the different philosophies and world views.

Let us have a look at the different religions. Apparently they are contradictory to each other; however, they are contradictory only if one looks at them cursorily. If we consider them deeper, they are connected. Indeed, they do not have the same contents: Christianity, Hinduism, Zarathustrism, and natural sciences do not have the same contents, too. Nevertheless—all these different world views show nothing else than attempts of the human mind to approach the primary source of all being. On different ways you can get to the summit of a mountain. From different points of view a region looks different, and thus the original truth also looks different from different points of view.

We all are different from each other. The one has this; the other has that character, this or that mental development. However, we all also belong to a people, a race, and an age. It was always this way. But because we belong to a people, a race, and an age and have characters, we have a sum of different sensations and feelings with the human beings. They form the different languages in which the human beings put questions to themselves and communicate about the riddles of life. The Greek could not form the same mental pictures as the modern human being because the look was totally different by which he saw the world. Thus the theosophist sees different aspects, different kinds of wisdom everywhere. If we look for the reason of it, we see that we have a concealed original wisdom, which reveals itself time and again and which is identical with the divine wisdom.

What have the human beings formed in the course of time, and what will they always form? They form opinions. We deal with opinions. The one opinion is different from the other; the one stands above the other. We have the obligation to ascend to higher and higher opinions. But we have to realise that we must go far beyond the sea of opinions. Truth itself is still hidden in the opinions at the moment, it is still covered, and it still appears in different forms and aspects. However, we are allowed to absolutely have these opinions if we take the right point of view on the opinions and truth.

We are never allowed to believe to understand truth—which Goethe regards as identical with the divine—with our limited abilities. We may never dare to believe that an end of thinking is possible. If we are aware of that, we feel something that goes beyond it, and then we have something of that which theosophy calls wisdom-filled modesty in the higher sense of the word. The theosophist comes out of himself with his sensations and his thinking. He says to himself: I must have opinions, because I am only a human being, and it is my spiritual obligation to form thoughts and concepts of the riddles of existence; but I have something in myself that cannot be brought in a restricted concept; I have something in myself that is more than thinking that goes beyond thinking: this is life.

This life is the divine life which flows through all things which also flows through me.—It is that which helps us along, that which we can never encompass. We will never be able to encompass it. If, however, we admit that we will have reached something higher in distant future, we have to admit also that we have other opinions in distant future which are higher than those we have now. But you cannot have the lively life which is in us in different way. You cannot have this in a different way; for this life is the divine life which leads to the higher thoughts which still come to us which we also have once. If we have this sensation of the concepts—especially of the concepts of the divine nature, then we say to ourselves: truth is identical with divinity, the divine lives in my veins. It lives in all things and it also lives in me.—If we think this thought in ourselves, it is divine, but it is not God himself and cannot enclose God. There we must say to ourselves: beyond any human opinion, beyond any temporal or national opinion the original truth goes which reveals itself to you which we must feel and which we must look for ambitiously. But no human opinion is higher to us than this living sensation for the unfathomable wisdom and divinity which expresses itself in that which I told now. We may be convinced that we are enclosed in the divinity that God works in us if we are living beings. This is the sense of the theosophical motto: No human opinion stands higher than the living sensation of the divine wisdom which always changes and never shows itself as a whole.—Then we may also not wonder if we look at the matter in such a way that Goethe's saying is right:

Somebody is as his God is;
Therefore, God is mocked so often.

Indeed, we human beings can form no other concept of the divine being as such which is adjusted to our respective capacities. But if we have a look at the matter in such a way as we have just looked at it, we have to say: however, we are also justified to form a suitable concept of the divine. Only one thing is necessary, and this is: having the good will not to stop there. It would be presumptuous to believe that we have reached the original wisdom. It is also presumptuous by science if it believes to have now explained the concept of God. In this regard our present civilisation is really once again on one of those low points on which humankind is sometimes.

Our present civilisation is somewhat presumptuous concerning the concept of God as you know. Just those who want to have a new Bible, a so-called story of natural creation were often presumptuous so that they could not advance. There is a writing by David Friedrich Strauss with the title Old and New Faith which appeared in 1872 and supports the opinion that it is a new Bible compared to the old Bible and that that which comes from sciences is true. For they undermine the Bible in such a way that these concepts must be thrown away.

Believe me that these are the best who are set on such a mania today that they are the best who think in good confidence that we reach the very basis of existence spreading the human knowledge that we come from matter and energy. What is this materialistic belief in God which meets us there? These are often excellent personalities who have advanced so far that they say: matter is our God.

These whirling atoms which attract and push off themselves mutually should cause what constitutes our own soul. What is the materialistic belief in God? It is atheism! This can be compared with a religious level which exists, otherwise, in the world which we can find, however, only correctly if we have the typical concepts of the materialistic new faith. It is dead matter and dead energy the materialist offers and adores. Let us look back at the times of ancient Hellenism and not take the deep mystery religions, but the national religion of the Greeks. Their gods were human, were idealised human beings.

If we go back to other levels of existence, we find there that the human beings adored animals that plants were symbols of the divine to them. But these all were living beings. These were higher levels than that which the completely savages had who walked towards a stone block and adored it as animated. The stone block differs in nothing from that which is energy and matter. As incredible it sounds, the materialists stand on the level of such fetish adorers. They say, of course, that they do not adore energy and matter at all. If they say this, we reply to them: you have no correct concept of what the fetish adorer feels to his fetish. The fetish adorers are not yet able to rise to a higher idea of God. Their culture does not allow it to them. It is a legitimate opinion for them to adore an image they make for themselves. Of this opinion are today not only the savages but also the materialists. Somebody, who is today a scientific fetish adorer, who makes the image of matter and energy to himself and adores it, is to blame for something. He could see by virtue of the cultural level achieved by us if he only wanted it, on what a low level he has stopped.

As we are today surrounded by this virtually paralysing idea of God, we say to ourselves: this is a reason why we speak of the idea of God.—Hence, I may point to a book. One says it is a great merit of Feuerbach, the philosopher, that he represented a so-called “fantastic” God. Feuerbach published a book in 1841 and took the view that we should turn round the sentence: God created the human being according to his image—and say: the human beings created God according to their image.—We have to realise the fact that the wishes and needs of the human being are in such a way that he likes to see something above himself. Then his imagination creates an image of him. The gods become images of the human being.—With it Feuerbach, one says, expressed a lofty wisdom.

If we go back to the times of the ancient Hellenism, back to the Egyptians et cetera, again and again the human beings formed ideas of the gods in such a way as they were themselves. Thus they could also form bull and lion images of gods. If the human beings were similar to bulls in their souls, then the bulls became their gods. The gods became similar to bulls. If people were similar to lions, the lions and lion-like images became their gods. This is no new wisdom. It is a wisdom which spreads in our time only again.

However, is it then not true that really the human being creates his gods to himself? Is it not true that our opinions about the gods arise from our own chests? Is it not true that—if we look around in the world—we do not see the divine with the eyes, with our senses? Somebody who wants to look with the senses and understand with his mind speaks that way as for example Du Bois-Reymond, the great physiologist: I would believe in a ruler of the universe if I could prove him; if I could prove him like the human brain. Then, however, I would be able to prove nerve strands also outside in the world, as well as I can prove nerve strands in the human body. In the outside world, as Du Bois-Reymond and the younger ones want it, we cannot find the divine. Their opinions are created from their own chests like Feuerbach says.

But one can also say: what speaks in the human soul if this human soul forms thoughts and opinions?—We know that we ourselves are parts of this divine being; we know that God lives in us. We know that we human beings are the last member of all things that surround us in the physical world, so to speak, the noblest and most perfect beings within this world. Have we not to say that the human being, in so far as he forms himself physically, forms himself according to God as the most perfect being? Who does not agree with Goethe as he expressed his opinion with the nice words:

“If the healthy nature of the human being works as a whole if he feels being in the world like in a great, nice, worthy and valued whole if the harmonious pleasure grants a pure, free delight to him: then the universe if it could feel would rejoice because it would have reached its purpose and would admire the summit of its own evolution and being.”

The human being forms thoughts; the thoughts stream from the human breast. But what speaks out of the human breast? God himself speaks out of it—if the human being is only inclined to hear this inner voice unselfishly, not to let drown it by his interests and inclinations of the everyday life. It is this: indeed, it is a human voice, but God’s voice is in the human voice. That is why it does not come as a surprise if we have different aspects, different views about the old divine wisdom in the human voice. A higher spiritual modesty is that which must penetrate the theosophist if he wants to obtain this concept of God. Above all, he has to realise that life is a continual study that he never closes with an opinion; that everything is developing. Also the human soul is developing. Then it turns out that there are souls of lower and higher levels. There are also souls which have not yet far advanced in their idea of God, and on the other side there are souls which have advanced beyond the ordinary for a long time and have acquired lofty world concepts and also lofty concepts of God.

European and American knowledge regards itself as wise and elated that nothing outstrips it. Everybody believes that he has the sum of all wisdom. Somebody who adheres to oriental or to theosophical wisdom is completely different. He says to himself: everyday you can overtake what you have achieved if you continue the way. Everything you have achieved is your inner possession. But you are not allowed to rest; you must go on and hear to the voice in nature and in your own breast.

Nothing is as perishable for the western culture as our criticism getting out of hand. Because it is never prepared from the point of view that one has to develop that one is never allowed to have a closed judgment about a matter. The theosophist will never have this. He says to himself with boldness and courage what he has recognised as true: I arouse the same sensation in everybody, who wants to hear me, that I long for higher levels and higher summits of existence and wisdom.—The theosophist talks to himself that way. We never reach the end of soul development; we never have a closed world. We look for the way which leads us to knowledge beyond our senses to the higher worlds which gives us a right sensation above all. Even if each of us were an advanced being, we would have to look deeper and deeper into the world, to recognise the sources of life deeper than we are able today standing within the western life and feeling. We should behave as advanced human beings. That is why it is also so difficult to fulfil the wisdom which flows to us from advanced beings who have already developed to a higher level than the everyday person. These are beings who have to say a lot to us. We must have a sensation of grandeur; then we learn to listen.

In this attitude theosophy wants to build up a spiritual current and to bring up a centre of humankind which believes honestly and really that the human soul is a product of development. If the worm which lived at that time had said millions of years ago: I have arrived at the summit of existence, then the worm could not have developed to the fish, the fish not to the mammal, not to the monkey and not to the human being. Unconsciously they have believed that they have to go beyond it that they have to grow up to higher and higher levels. They believed a little bit in that which takes up their being and that is the strength of their development. We human beings cannot really feel against nature. We should feel with nature. What nature has unconsciously as strength of development in itself which we should become more and more aware of, this consciousness should be the strength of our development. We have to realise that we must develop beyond ourselves. Just as outside in the animal realm the imperfect mammal lives beside the perfect one, as the one lagged behind as it were on a lower level, the other reached a higher level earlier and lives beside the lower one, just the same also applies to the human beings. In humankind the different human beings live side by side on different levels of development.

We have to admit that our concept of God is a petty one compared to that which a lofty being has. We have also to admit that our present-day concept of God is pettier compared to that which humankind will have in millions of years if it has developed further. Therefore, we have to move the concept of God in an infinite perspective and to carry it as life in ourselves. The theosophical concept of God distinguishes from all other that we have to approach it that we have to take care for it. We deny none of these concepts. We realise that they all are justified according to the human abilities. But we also realise that none of them is exhaustive. We realise that we cannot join those who sow discord between the different opinions. The different religions have to be side by side and not against each other.

And now what do we call the concept of God? It is not pan-theism, not a pan-theistic concept, not an anthropomorphic concept, not an outlined concept. We do not adore this or that God, we adore Brahman behind Brahma whom the Hindu reveres who is more sensitive of the matters about which he remains silent. We realise that we can experience this God Being in life. We cannot imagine it, but it lives in us as life. This is not knowledge of God, not science of God; theosophy is also not theology. Theosophy wants to find the way; it is the search for God.

A German philosopher said only short but striking words concerning this matter. Schelling said: can one prove the existence of existence?—The different proofs of the existence of God cannot be guides to God; they deliver an imagination of God at most. A real proof is only necessary if a matter has to be reached by our concept. God lives in our actions, in our words. It cannot be a matter of proving the existence of God but of gaining opinions of it only and of taking care that they become more and more perfect. It is that which it concerns, and the Theosophical Society has set it as its goal to collaborate on it.

Those who represent the theological point of view have no sensation, no inkling which sensations pointed the way in this regard in past times. I would like to remind you of a spirit of the 15th century who set the tone and was actually theosophist even then, theosophist completely in our sense. He was a Catholic cardinal. I would like to remind of the sensitive theosophist Nicholas of Cusa because he can be an ideal for the modern theosophists. He expressed that in all religions a core is contained that they are different aspects of an original religion that they should be reconciled that they should be deepened. One should search for truth in them, but not claim to be able to grasp the original truth immediately.

Cusanus tries to get the concept of God clear in his mind in a profound way. If you understand this view of Cusanus, you get an idea of the fact that Christianity had significant, deep spirits also in the Middle Ages, spirits of a type that one cannot have any concept of them using our ideas. Thus Cusanus says—and also still some other predecessors: we have our concepts, our thoughts. Where come all our human ideas from? From our surroundings we have experienced. What we have experienced, however, is only a small part of the infinite. If we go to the highest concept and take the concept of being: is this not also a human concept? Where we have the concept of being from? We live in the world. It makes an impression on our senses of touch, on our eyes. We say of that which we see or hear: it is. We attribute the being to it. “A thing is” means basically as much as: I have seen it.—“Being” (German: sein) has the same root as “seeing” (sehen). If we say: God is, we attribute an idea to God which we have got only from our experience. We say nothing other than: God has a quality which we have perceived in different things. Therefore, Cusanus expressed a word which is deeply characteristic. He says: not the being has to be attributed to God, but the super-being.

This is not an idea which we can get with our senses. That is why the sensation of the infinite also lives in Cusanus. It is deeply affecting if this cardinal says: I have studied theology in my whole life, have also pursued the sciences of the world and have also understood them—as far as they are to be recognised with reason. But then I noticed in myself, and thereby I have got to know: in the human soul a self lives which is woken more and more by the human soul.—You read that with Cusanus. The meaning of that which he says goes far beyond that which we think and conceive today.

As necessary as it is that we come to clear and sharply outlined concepts of all that which we experience in the world, it is also necessary that we are aware at every moment concerning the concept of God that our sensation must go beyond everything that we perceive with the reason and with the senses. Then we realise that we should not recognise God but search for Him. Then we see more and more the way of the knowledge of God and develop to this. If God is not closed life, but living life, we wait, until the methods of theosophy have developed higher spiritual forces in us. God rules not only in this world, but also in those worlds which only somebody can behold whose spiritual eye is opened for all those worlds of which theosophy speaks. It speaks of seven levels of the human consciousness. It knows that human development means: not stopping at the physical level of consciousness, but ascending to higher and higher levels.

Somebody, who does this, experiences a subordinated concept of it at first. Nevertheless, we are never allowed to despair, but have to realise that we are justified to form higher and higher opinions of the God being that it is, however, presumptuous to believe that one day an opinion exhausts the object. We have to realise that we must have the right sensations and feelings in ourselves, then our feeling becomes devout again, then we become reverent again. We have lost reverence because of our European thoughts. We have to wake reverence and devotion anew. What could arouse our reverence more than that which exists as a divine being, as a primary source of existence! If we learn to develop devotion again, our soul is warmed up and set aglow by something totally different, namely by that which flows through the universe as blood of life. This becomes a part of our being.

Spinoza speaks about that, too. Spinoza developed concepts of the divinity in his Ethics, and he closes his Ethics with a literary hymn on the divinity. He closes them in this sense: only that human being has got to freedom, only that human being also creates a deep feeling, a feeling, which allows the divinity to flow into him, whose knowledge combines in love. Amor dei intellectualis—recognising love for God, that is: the love for God resting in the knowledge of the spirit is God’s love. This is not a concept, not a restricted idea, but living life.

That is why our concept of God is not a science of God, but we let flow everything we can experience as science together into a lively feeling, into a feeling of the divine. The word theosophy should not be translated as “wisdom of God,” but as “divine wisdom” or even better: the search for a way to God, the search for a perpetually increasing apotheosis. “Search for wisdom,” that is it.

Those who exerted themselves and advanced to higher levels of existence stood always on this ground more or less. Among others also Goethe who was much more theosophist than one normally suspects who is, above all, the theosophical poet of the Germans. He can be understood completely when he is illuminated with the light of theosophy. Among many other truths which rest covertly in Goethe's works the motto of theosophy can also be found there. At a prominent place, Goethe expressed: no religion is higher than truth.—Goethe was deeply convinced of that.

As well as any existence is formed also our thoughts are formed. As any formed being is an allegory, our ideas of God are also allegories of God—but never the divine itself. Concerning the transient concept of God and the image of the imperishable Goethe’s word is correct:

It will be nothing strange to many among you that one can find if the word theosophy is pronounced nothing else than a smile with many of our contemporaries. Also it is not unknown to many that just those who demand scholarship or, we say, philosophical education in the present look at theosophy as something that one must call a dilettantish activity, a fantastic belief. One can find in particular in the circles of scholars that the theosophist is regarded as a type of fantastic dreamer who bears witness to his peculiar image worlds because he has never made the acquaintance with the bases of knowledge. You find particularly in the circles which consider themselves as the scientific ones that they presuppose easily that the theosophist is basically without any philosophical education, and even if he has also acquired it or speaks of it, it is a dilettantish, a picked up matter.

These talks should not deal with theosophy directly. There are enough others. It should be a discussion with the western philosophical education, a discussion how the scientific world behaves to theosophy, and how it could behave, actually. They should disprove the prejudice, as if the theosophist is an uneducated, dilettantish person with regard to science. Who has not heard often enough that philosophers of the most different schools—and there are enough philosopher schools—state that mysticism is an unclear view filled with all kinds of allegories and feeling elements, and that theosophy has not achieved a strictly methodical thinking? If it did this, it would see that it walks on nebulous ways. It would see that mysticism could root only in the heads of eccentric people. This is a well-known prejudice.

However, I do not want to begin with a reprimand. Not because it would not correspond to the theosophical conviction, but because I do not consider theosophy as anything dilettantish from my own philosophical education and speak, nevertheless, out of the depths of its conviction. I can understand absolutely that somebody who has taken up the western philosophy in himself and has the whole scientific equipment has it hard to see something else in theosophy than what is just known. For somebody who comes today from philosophy and science it is much more difficult really to familiarise himself with theosophy, than for that who approaches theosophy with a naive human mind, with a natural, maybe religious feeling and with a need to solve certain riddles of life. Because this western philosophy puts so many obstacles to its students, offers them so many judgments which seem to be contradictory to theosophy that it makes it apparently impossible to get involved with theosophy.

Indeed, it is true that the theosophical literature shows little of that which resembles a discussion with our contemporary science and which one could call philosophical. Therefore, I have resolved to hold a series of talks on it. They should be an epistemological basis of theosophy. You will get to know the concepts of the contemporary philosophy and its contents. If you look at this in a real, true and deep sense, you see—but you must really wait till the end—the basis of the theosophical knowledge following from this western philosophy. This should not happen juggling with expert dialectic concepts, but it should happen, as far as I am able to do it in some talks, with any equipment which the knowledge of our contemporaries provides us; it should happen with everything available to give something that can be experienced of a higher world view also to those who do not want to know it.

What I have to explain would not have been possible in another age to explain in the same way. But it has been necessary to look around, maybe just in our time, at Kant, Locke, Schopenhauer or at other writers of the present, we say at Eduard von Hartmann and his disciple Arthur Drews, or the brilliant theorist of knowledge Volkelt or Otto Liebmann, or at the somewhat journalistic, but not less strictly rational Eucken. Who has looked around there who has familiarised himself with this or that of the shadings which the philosophical-scientific views of the present and the latest past took on understands and conceives—this is my innermost conviction—that a real, true understanding of this philosophical development does not lead away from theosophy, but to theosophy. Just somebody who has argued thoroughly with the philosophical doctrines has to come to theosophy.

I would not need to deliver this speech unless the whole thinking of our time were influenced just by a philosopher. One says that the great mental achievement of Immanuel Kant gave philosophy a scientific basis. One says that what he performed to the definition of the knowledge problem is something steadfast. You hear that anybody who has not tackled Kant has no right to have a say in philosophy. You may examine the different currents: Herbart, Fichte, Schelling, Hegel, from Schopenhauer up to Eduard von Hartmann—in all these lines of thought only somebody can find the way who orientates himself to Kant. After different matters were striven for in the philosophy of the 19th century, the calling resounds from Zeller in the middle of the seventies, from Liebmann, then from Friedrich Albert Lange: back to Kant!—The lecturers of philosophy are of the opinion that everybody has to orientate himself to Kant, and only somebody who does this can have a say in philosophy.

Kant dominated the philosophy of the 19th century and of the present. However, he caused something else than he himself wanted. He expressed it with the words: he believes to have accomplished a similar action like Copernicus. Copernicus turned around the whole astronomical world view. He removed the earth from the centre and made another body, the sun, to the centre which was once imagined to be movable. However, Kant makes the human being with his cognitive faculties the centre of the physical world view. He really turns around the whole physical world view. It is the opinion of most philosophers of the 19th century that one has to turn around. You can understand this philosophy only if you understand it from its preconditions. One can understand what has flowed from Kant’s philosophy only if one understands it from its bases. Who understands how Kant came to his conviction that we can never recognise the things “by themselves,” because all things we recognise are only phenomena who understands this can also understand the development of the philosophy of the 19th century, he also understands the objections which can be made against theosophy, and also how he has to behave to them.

You know that theosophy rests on a higher experience. The theosophist says that the source of his knowledge is an experience which reaches beyond the sensory experience. You can see that it has the same validity as that of the senses that what the theosophist tells about astral worlds et cetera is as real as the things which we perceive with our senses round us as sensory experience. What the theosophist believes to have as his source of knowledge is a higher experience. If you read Leadbeater’s Astralebene (Astral Plane), you think that the things are as real in the astral world as the cabs and horses in the streets of London. It should be said how real this world is for somebody who knows them. The philosopher of the present argues immediately: yes, but you are mistaken, because you believe that this is a true reality. Has the philosophy of the 19th century not proved to you that our experience is nothing but our idea, and that also the starry heaven is nothing else than our idea in us?—He considers this as the most certain knowledge which there can only be. Eduard von Hartmann considers it as the most natural truth that this is my idea, and that one cannot know what it is also. If you believe that you can call experience “real,” then you are a naive realist. Can you decide anything generally about the value experience has facing the world in this way? This is the great result to which Kantianism has come that the world surrounding us must be our idea.

How did Kant’s world view come to this? It came from the philosophy of the predecessors. At that time when Kant was still young, the philosophy of Christian Wolff had the mastery over all schools. It distinguished the so-called knowledge of experience which we acquire by the sensory impressions and that which comes from pure reason. According to him, we can get to know something of the things of the everyday life only by experience, and from pure reason we have things which are the objects of the highest knowledge. These things are the human souls, the free will of the human being, the questions which refer to immortality and to the divine being.

The so-called empiric sciences deal with that which is offered in natural history, in physics, in history et cetera. How does the astronomer get his knowledge? He directs his eyes to the stars; he finds the laws which are commensurate with the observations. We learn this while opening our senses to the outside world. Nobody can say that this is drawn from mere reason. The human being knows this because he sees it. This is an empiric knowledge which we take up from life, from the experience in ourselves, not caring whether we order them in a scientific system or not; it is knowledge of experience. Nobody can describe a lion from his very reason. However, Wolff supposes that one can draw that which one is from pure reason. Wolff supposes that we have a psychology from pure reason, also that the soul must have free will that it must have reason et cetera. Hence, Wolff calls the sciences which deal with the higher capacities of the soul rational psychology. The question whether the world has a beginning and an end is a question which one should decide only from pure reason. He calls this question an object of rational cosmology. Nobody can decide on the usefulness of the world from experience; nobody can investigate it by observation. These are nothing but questions of the rational cosmology. Then there is a science of God, of a divine plan. This is a science which is also drawn from reason. This is the so-called rational theology, it belongs to metaphysics.

Kant grew up in a time when philosophy was taught in this sense. You find him in his first writings as an adherent of Wolff’s philosophy. You find him convinced that there is a rational psychology, a rational theology et cetera. He gives a proof which he calls the only possible proof of the existence of God. Then he got to know a philosophical current which had a stupefying effect on him. He got to know the philosophy of David Hume. He said that it waked up him from his dogmatic slumber.—What does this philosophy offer? Hume says the following: we see that the sun rises in the morning and sets in the evening. We have seen this many days. We also know that all people have seen sunrises and sunsets that they have experienced the same, and we get used to believing that this must take place forever.

Now another example: we see that the solar heat falls on a stone. We think that it is the solar heat which warms up the stone. What do we see? We perceive solar heat first and then the warmed up stone. What do we perceive there? Only that one fact follows the other. If we experience that the sunbeams warm up the stone, then we have already formed the judgment that the solar heat is the cause that the stone becomes warm. That is why Hume says: there is nothing at all that shows us more than a sequence of facts. We get used to the belief that there a causal relationship exists. But this belief is only a habituation and everything that the human being thinks of causal concepts exists only in that experience. The human being sees a ball pushing the other, he sees that a movement takes place through it, and then he gets used to saying that lawfulness exists in it. In truth we deal with no real insight.

What is the human being considered from the knowledge of pure reason? This is nothing else—Hume says—than a summary of facts. We have to connect the facts of the world. This corresponds to the human way of thinking, to the tendency of the human thinking. We have no right to go beyond this thinking. We are not allowed to say that it is something in the things which has given them lawfulness. We can only say that the things and events flow past us. But the things “in themselves” do not show such a connection.

How can we speak now of the fact that something manifests itself to us in the things that goes beyond experience? How can we speak of a connection in experience that is due to a divine being, that goes beyond experience if we are not inclined to turn to anything other than to the ways of thinking?

This view had the effect on Kant that it waked up him from dogmatic slumber. He asks: can there be something that goes beyond experience? Which knowledge does experience deliver to us? Does it give us sure knowledge? Of course, Kant denied this question immediately. He says: even if you have seen the sun rise hundred thousand times, you cannot infer from it that it also rises tomorrow again. It could also be different. If you inferred only from experience, it could also turn out once that experience convinces you of something different. Experience can never give sure, necessary knowledge.

I know from experience that the sun warms up the stone. However, I am not allowed to state that it has to warm up it. If all our knowledge comes from experience, it can never exceed the condition of uncertainty; then there can be no necessary empiric knowledge. Now Kant tries to find out this matter. He looks for a way out. He had made himself used through his whole youth to believe in knowledge. He could be convinced by Hume’s philosophy that there is nothing sure. Is anywhere anything where one can speak of sure, necessary knowledge? However—he says—there are sure judgments. These are the mathematical judgments. Is the mathematical judgment similar to the judgment: in the morning the sun rises and sets in the evening?

I have the judgment that the sum of the three angles of a triangle is 180 degrees. If I have given the proof with one single triangle, it suffices for all triangles. I see from the nature of the proof that it applies to all possible cases. This is the peculiar of mathematical proofs. For everybody it is clear that these must also apply to the inhabitants of Jupiter and Mars if they generally have triangles that also there the sum of the angles of a triangle must be 180 degrees. And then: never can be two times two anything else than four. This is always true. Hence, we have a proof that there is knowledge which is absolutely sure. The question cannot be: do we have such knowledge? But we must think about the possibility of such judgments.

Now there comes the big question of Kant: how are such absolutely necessary judgments possible? How is mathematical knowledge possible?—Kant now calls those judgments and knowledge which are drawn from experience judgments and knowledge a posteriori. The judgment: the sum of angles of a triangle is 180 degrees; however, is a judgment which precedes all experience, a judgment a priori. I can simply imagine a triangle and give the proof, and if I see a triangle which I have not yet experienced, I can say that it must have a sum of angles of 180 degrees. Any higher knowledge depends on it that I can make judgments from pure reason.

How are such judgments a priori possible? We have seen that such a judgment: the sum of angles of a triangle is equal 180 degrees, applies to any triangles. Experience has to submit to my judgment. If I draw an ellipse and look out into space, I find that a planet describes such an ellipse. The planet follows my judgment formed in pure knowledge. I approach the experience with my purely in the ideal formed judgment. Have I drawn this judgment from experience?—Kant continues asking. There is no doubt, forming such purely ideal judgments, that we have, actually, no reality of experience.

The ellipse, the triangle—they have no reality of experience, but reality submits to such knowledge. If I want to have true reality, I must approach experience. If, however, I know which laws work in it, then I have knowledge before all experience. The law of the ellipse does not come from experience. I myself build it in my mind. Thus a passage begins with Kant with the sentence: “Even if all our knowledge starts from experience, nevertheless, not everything does arise from experience.” I put what I have as knowledge into experience. The human mind is made in such a way that everything of its experience corresponds only to the laws which it has. The human mind is made in such a way that it must develop these laws inevitably. If it moves up to experience, then experience has to submit to these laws.

An example: Imagine that you wear blue glasses. You see everything in blue light; the objects appear to you in blue light. However the things outdoors may be made, this concerns me nothing at all provisionally. At the moment when the laws which my mind develops spread out over the whole world of experience the whole world of experience must fit into it. It is not right that the judgment: two times two is four is taken from experience. It is the condition of my mind that two times two must give always four. My mind is in such a way that the three angles of a triangle are always 180 degrees. Thus Kant justifies the laws out of the human being himself. The sun warms up the stone. Every effect has a cause. This is a law of the mind. If the world is a chaos, I push the lawfulness of my mind toward it. I conceive the world like a string of pearls. I am that who makes the world a knowledge mechanism.—You also see how Kant was induced to find such a particular method of knowledge. As long as the human mind is organised in such a way as it is organised as long everything must submit to this organisation, even if reality changes overnight. For me it could not change if the laws of my mind are the same. The world may be as it wants; we recognise it in such a way as it must appear to us according to the laws of our mind.

Now you see which sense it has, if one says: Kant turned the whole theory of knowledge, the whole epistemology. One assumed before that the human being reads everything from nature. Now, however, he lets the human mind give the laws to nature. He lets everything circle around the human mind like Copernicus let the earth circle around the sun.

Then, however, there is something else that shows that the human being can never go beyond experience. Indeed, it appears as a contradiction, but you will see that it corresponds to Kant’s philosophy. Kant shows that the concepts are empty. Two times two is four is an empty judgment if not peas or beans are filled into it. Any effect has a cause—is a purely formal judgment if it is not filled with particular contents of experience. The judgments are formed before in me to be applied to the observation of the world. “Observations without concepts are blind—concepts without observations are empty.” We can think millions of ellipses; they correspond to no reality if we do not see them in the planetary motion. We have to verify everything by experience. We can gain judgments a priori, but we are allowed to apply them only if they correspond to experience.

God, freedom and immortality are matters about which we can ponder ever so long about which we can get knowledge by no experience. Therefore, it is in vain to find out anything with our reason. The concepts a priori are only valid as far as our experience reaches. Indeed we have a science a priori which only says to us how experience has to be until experience is there. We can catch as it were experience like in a web, but we cannot find out how the law of experience has to be. About the “thing-in-itself” we know nothing, and because God, freedom and immortality must have their origin in the “thing-in-itself,” we can find out nothing about them. We see the things not as they are, but in such a way as we must see them according to our organisation.

With it Kant founded the critical idealism and overcame the naive realism. What submits to causality is not the “thing-in-itself.” What submits to my eye or my ear has to make an impression on my eye, on my ear at first. This is the perception, the sensations. These are the effects of any “thing-in-itself,” of things which are absolutely unknown to me. These produce a lot of effects, and I order them in a lawful world. I form an organism of sensations. But I cannot know what is behind them. It is nothing else than the lawfulness which my mind has put into the sensations. What is behind the sensation, I can know nothing about it. Hence, the world which surrounds me is only subjective. It is only that which I myself build up.

The development of physiology in the 19th century agreed apparently completely with Kant. Take the important knowledge of the great physiologist Johannes Müller. He has put up the law of the specific nerve energy. It consists in the fact that any organ answers in its way. If you let light into the eye, you have a beam of light; if you bump against the eye, you will likewise have a light sensation. Müller concludes that it does not depend on the things outside, but on my eye what I perceive. The eye answers to a process unknown to me with the colour quality, we say: blue. Blue is nowhere outdoors in space. A process has an effect on us, and it produces the sensation “blue.” What you believe that it stands before you, is nothing else than the effect of some unknown processes on a sense. The whole physiology of the 19th century confirmed this law of the specific nerve energy apparently. Kant’s idea seems to be thereby supported.

One can call this world view illusionism in the full sense of the word. Nobody knows anything about what has an effect outside, what produces his sensations. From himself he spins his whole world of experience and builds up it according to the laws of his mind. Nothing else can approach him, as long as his organisation is made in such a way as it is. This is Kant’s doctrine motivated by physiology. Kant calls it critical idealism. This is also that which Schopenhauer develops in his philosophy: people believe that the whole starry heaven and the sun surround them. However, this is only your own mental picture. You create the whole world.—And Eduard von Hartmann says: This is the most certain truth which there can be. No power would be able one day to shake this sentence.—Thus the western philosophy says. It has never pondered how experience basically comes about.

Somebody is only able to stick to realism who knows how experiences come about and then he comes to the true critical idealism. The view of Kant is the transcendental idealism, that is he knows nothing about a true reality, nothing of a “thing-in-itself,” but only of an image world. He says basically: I must refer my image world to something unknown.—This view should be regarded as something steadfast.

Is this transcendental idealism really steadfast? Is the “thing-in-itself” unrecognisable?—If this held true, then could not be spoken of a higher experience at all. If the “thing-in-itself” were only an illusion, we could not speak of any higher beings. Hence, this is also an objection which is raised against theosophy: you have higher beings of which you speak.

We see next time how these views must be deepened.

With the remark that the present, in particular the German philosophy and its epistemology makes it difficult to its supporters to find access to the theosophical world view I have started these talks before eight days, and I added that I try to outline this theory of knowledge, this present philosophical world view and to show how somebody with an absolutely serious conscience in this direction finds it hard to be a theosophist.

On the whole, the theories of knowledge which developed from Kantianism are excellent and absolutely correct. However, one cannot understand from their point of view how the human being can find out anything about beings, generally about real beings which are different from him. The consideration of Kantianism has shown us that this view comes to the result in the end that everything that we have round ourselves is appearance, is only our mental picture. What we have round ourselves is no reality, but it is controlled by the laws which we ourselves prescribe to our surroundings. I said: as we must see with coloured glasses the whole world in this colour nuance, in the same way the human being must see the world—after Kant’s view—coloured as he sees them according to his organisation no matter how it may be in the external reality. That is why we are not allowed to speak of a “thing-in-itself,” but only of the quite subjective world of appearance. If this is the case, everything that surrounds me—the table, the chairs et cetera, is an image of my mind; because they all are there for me only, in so far as I perceive them, in so far as I give form to these perceptions according to the law of my own mind, prescribe the laws to them.

I cannot state whether still anything exists except for my perception of the table and the chairs. This is basically the result of Kant’s philosophy in the end. This is not compatible, of course, with the fact that we can penetrate into the true nature of the things. Theosophy is inseparable from the view that we can penetrate not only into the physical existence of the things, but also into the spiritual of the things; that we have knowledge not only of that which surrounds us physically, but that we can also have experiences of that which is purely spiritual.

I want to show you how a vigorous book of the world view which is called “theosophy” today represents that which became Kantianism later. I read up a passage of the book that was written a short time before Kantianism was founded. It appeared in 1766. It is a book which—we can say it absolutely that way—could be written by a theosophist. The view is represented in it that the human being has not only a relationship to the physical world surrounding him, but that it would be proved scientifically one day that the human being belongs also to a spiritual world, and that also the way of being together with it could be scientifically proved. Something is well demonstrated that one could assume that it is proved more or less or that it is proved in future: “I do not know where or when that the human soul is in relation to others that they have effect on each other and receive impressions from each other. The human being is not aware of that, however, as long as everything is good.” Then another passage: “Indeed, it does not matter whichever ideas of the other world we have, and, hence, any thinking about spirit does not penetrate to a state of spirit at all ...” and so on.

The human being with his average mental capacity cannot realise the spirit; but it is said that one can assume such a common life with a spiritual world. With such a view Kant’s epistemology is not compatible. He who wrote the foundation of this view is Immanuel Kant himself. That means that we have to register a reversal in Kant himself. Because he writes this in 1766, and fourteen years later he founds that theory of knowledge which makes it impossible to find the way to theosophy. Our modern philosophy is based on Kantianism. It has taken on different forms, those from Herbart and Schopenhauer to Otto Liebmann and Johannes Volkelt and Friedrich Albert Lange. We find more or less Kantian coloured epistemology everywhere according to which we deal only with phenomena, with our subjective world of perception, so that we cannot penetrate to the being, to the root of the “thing-in-itself.”

At first I would like to bring forward to you everything that developed in the course of the 19th century, and what we can call the modified epistemology of Kant. I would like to demonstrate how the current epistemology developed which looks with a certain arrogance at somebody who believes that one can know something. I want to show how somebody forms a basic epistemological view whose kind of view is based on Kant. Everything that science has brought seems to verify the Kantian epistemology. It seems to be so firm that one cannot escape from it. Today we want to roll up it and next time we want to see how one can find the way with it.

First of all physics seems to teach us everywhere that that is no reality the naive human being believes that it is reality. Let us take the tone. You know that the oscillation of the air is there outside our organ, outside our ear which hears the tone. What takes place outside us is an oscillation of the air particles. Only because this oscillation comes to our ear and sets the eardrum swinging the movement continues to the brain. There we perceive what we call tone and sound. The whole world would be silent and toneless; only because the external movement of our ear is taken up by the ear, and that which is only an oscillation is transformed; we experience what we feel as a sound world. Thus the epistemologist can easily say: tone is only what exists in you, and if you imagine it without this, nothing but moved air is there.

The same applies to the colours and the light of the external world. The physicist has the view that colour is an oscillation of the ether which fulfils the whole universe. Just as the air is set swinging by the sound and nothing else than the movement of the air exists if we hear a sound, light is only an oscillatory movement of the ether. The ether oscillations are a little bit different from those of the air. The ether oscillates vertically to the direction of the propagation of the waves. This is made clear by experimenting physics. If we have the colour sensation “red,” we have to do it with a sensation. Then we must ask ourselves: what is there if no feeling eye exists?—It should be nothing else of the colours in space than oscillatory ether. The colour quality is removed from the world if the feeling eye is removed from the world.

What you see as red is 392 to 454 trillions oscillations, with violet 751 to 757 trillions oscillations. This is inconceivably fast. Physics of the 19th century transformed any light sensation and colour sensation into oscillations of the ether. If no eye were there, the whole colour world would not exist. Everything would be pitch-dark. One could not talk about colour quality in the outer space. This goes so far that Helmholtz said: we have the sensations of colour and light, of sound and tone in ourselves. This is not even like that which takes place without us. We are even not allowed to use an image of that which takes place without us.—What we know as a colour quality of red is not similar to about 420 trillions oscillations per second. Therefore, Helmholtz means: what really exists in our consciousness is not an image but a mere sign.

Physics has maintained that space and time exist as I perceive them. The physicist imagines that a movement in space takes place if I have a colour sensation. It is the same with the time image if I have the sensation red and the sensation violet. Both are subjective processes in me. They follow each other in time. The oscillations follow each other outside. Physics does not go so far as Kant. Whether the “things-in-themselves” are space-filled whether they are in space or follow each other in time, we cannot know—in terms of Kant; but we know only: we are organised this and that way, and, therefore, something—may it be spatial or not—has to take on spatial form. We spread out this form over that. For physics the oscillatory movement has to take place in space, it has to take a certain time ... The ether oscillates, we say, 480 trillions times per second. This includes the images of space and time already. The physicist assumes space and time being without us. However, the rest is only a mental picture, is subjective. You can read in physical works that for somebody who has realised what happens in the outside world nothing exists than oscillatory air, than oscillatory ether. Physics seems to have contributed that everything that we have exists only within our consciousness and except this nothing exists.

The second that the science of the 19th century can present to us is the reasons which physiology delivers. The great physiologist Johannes Müller found the law of the specific nerve energy. According to this law any organ reacts with a particular sensation. If you push the eye, you can perceive a gleam of light; if electricity penetrates it, also. The eye answers to any influence from without in such a way as it just corresponds to it. It has the strength from within to answer with light and colour. If light and ether penetrate, the eye answers with light and colour sensations.

Physiology still delivers additional building stones to prove what the subjective view has put up. Imagine that we have a sensation of touch. The naive human being imagines that he perceives the object. But what does he perceive really? The epistemologist asks. What is before me is nothing else than a combination of the smallest particles, of molecules. They are in movement. Every particle is in such movement which cannot be perceived by the senses because the oscillations are too small. Basically it is nothing else than the movement only which I can perceive, because the particle is not able to creep into me. What is it if you put the hand on the body? The hand carries out a movement. This continues down to the nerve and the nerve transforms it into a sensation: in heat and cold, in softy and hard. Also in the outside world movements are included, and if my sense of touch is concerned, the organ transforms it into heat or cold, into softness or hardness.

We cannot even perceive what happens between the body and us, because the outer skin layer is insensible. If the epidermis is without a nerve, it can never feel anything. The epidermis is always between the thing and the body. The stimulus has an effect from a relatively far distance through the epidermis. Only what is excited in your nerve can be perceived. The outer body remains completely without the movement process. You are separated from the thing, and what you really feel is produced within the epidermis. Everything that can really penetrate into your consciousness happens in the area of the body, so that it is still separated from the epidermis. We would have to say after this physiological consideration that we get in nothing of that which takes place in the outside world, but that it is merely processes within our nerves which continue in the brain which excite us by quite unknown external processes. We can never reach beyond our epidermis. You are in your skin and perceive nothing else than what happens within it.

Let us go over to another sense, to the eye, from the physical to the physiological. You see that the oscillations propagate; they have to penetrate our body first. The eye consists of a skin, the cornea, first of all. Behind this is the lens and behind the lens the vitreous body. There the light has to go through. Then it arrives at the rear of the eye which is lined with the retina. If you removed the retina, the eye would never transform anything into light. If you see forms of objects, the rays have to penetrate into your eye first, and within the eye a small retina picture is outlined. This is the last that the sensation can cause. What is before the retina is insensible; we have no real perception of it. We can only perceive the picture on the retina. One imagines that there chemical changes of the visual purple take place. The effect of the outer object has to pass the lens and the vitreous body, then it causes a chemical change in the retina, and this becomes a sensation. Then the eye puts the picture again outwardly, surrounds itself with the stimuli which it has received, and puts them again around in the world without us. What takes place in our eye is not that which forms the stimulus, but a chemical process. The physiologists always deliver new reasons for the epistemologists. Apparently we have to agree with Schopenhauer completely if he says: the starry heaven is created by us. It is a reinterpretation of the stimuli. We can know nothing about the “thing-in-itself.”

You see that this epistemology limits the human being merely to the things, we say to the mental pictures which his consciousness creates. He is enclosed in his consciousness. He can suppose—if he wants—that anything exists in the world which makes impression on him. In any case nothing can penetrate into him. Everything that he feels is made by him. We cannot even know from anything that takes place in the periphery. Take the stimulus in the visual purple. It has to be directed to the nerve, and this has to be transformed anyhow into the real sensation, so that the whole world which surrounds us would be nothing else than what we would have created from our inside.

These are the physiological proofs which induce us to say that this is that way. However, there are also people who ask now why we can assume other human beings besides us whom we, nevertheless, recognise only from the impressions which we receive from them. If a human being stands before me, I have only oscillations as stimuli and then an image of my own consciousness. It is only a presupposition that except for the consciousness picture something similar to the human being exists. Thus the modern epistemology supports its view that the outer content of experience is merely of subjective nature. It says: what is perceived is exclusively the content of the own consciousness, is a change of this content of consciousness. Whether there are things-in-themselves, is beyond our experience. The world is a subjective appearance to me which is built up from my sensations consciously or unconsciously. Whether there are also other worlds, is beyond the field of my experience.

When I said: it is beyond the field of experience whether there is another world, it also beyond the field of experience whether there are still other human beings with other consciousnesses, because nothing of a consciousness of the other human beings can get into the human being. Nothing of the world of images of another human being and nothing of the consciousness of another human being can come into my consciousness. Those who have joined Kant’s epistemology have this view.

Johann Gottlieb Fichte also joined this view in his youth. He thought Kant’s theory thoroughly. There may be no nicer description of that than those which Fichte gave in his writing On the Determination of the Human Being (1800). He says in it: “nowhere anything permanent exists, not without me not within me, but there is only a continuous transformation. I nowhere know any being, and also not my own. There is no being.—I myself do not know at all, and I am not. Images are there: they are the only things that exist, and they know about themselves in the way of images—images which pass without anything existing that they pass; which are connected with images to images. Images which do not contain anything, without any significance and purpose. I myself am one of these images; yes, I myself am not this, but only a confused image of the images.”
Indeed—if you stick to the view that you deal in your subjective opinion only with the things of your own consciousness, then you must get inevitably to the view that you do not know more about yourselves than about the outside world. If you go over to the image of the own ego, then you do not have more of it than of the outside world. Keep this thought in mind in its full significance, then it becomes clear to you that the outside world dissolves in a sum of hallucinations, and that also the inside world is nothing else than a creation of subjective dreams fitted together. You can imagine already from the outside, I would like to say, from the corporeality that also you yourselves like the outside world are nothing else than dream images or illusions if you interpret the view correctly.

Look at your hand which transforms your movements to sensations of touch. This hand is nothing else than a creation of my subjective consciousness, and my whole body and what is in me is also a creation of my subjective consciousness. Or I take my brain: if I could investigate under the microscope how the sensation came into being in the brain, I would have nothing before myself than an object which I have to transform again to an image in my consciousness.

The idea of the ego is also an image; it is generated like any other. Dreams pass me, illusions pass me—this is the world view of illusionism which appears inevitably as the last consequence of Kantianism. Kant wanted to overcome the old dogmatic philosophy; he wanted to overcome what has been brought forward by Wolff and his school. He considered this as a sum of figments.

These were the proofs of freedom, of the will, of the immortality of the soul and of God’s existence which Kant exposed concerning their probative value as figments. What does he give as proofs? He proved that we can know nothing about a “thing-in-itself” that that which we have is only contents of consciousness that, however, God must be “something-in-itself.” Thus we cannot necessarily prove the existence of God according to Kant. Our reason, our mind is only applicable to that which is given in the perception. They are only there to prescribe laws of perception and, hence, the matters: God—soul—will—are completely outside our rational knowledge. Reason has a limit, and it is not able to overcome it.

In the preface of the second edition of Critique of Pure Reason he says at a passage: “I had to cancel knowledge to make room for faith.” He wanted this basically. He wanted to limit knowledge to sense-perception, and he wanted to achieve everything that goes beyond reason in other way. He wanted to achieve it on the way of moral faith. Hence, he said: in no way science can arrive at the objective existence of the things one day. But we find one thing in ourselves: the categorical imperative which appears with an unconditional obligation in us.—Kant calls it a divine voice. It is beyond the things, it is accompanied by unconditional moral necessity. From here Kant ascends to regain that for faith which he annihilates for knowledge. Because the categorical imperative deals with nothing that is caused by any sensory effect, but appears in us, something must exist that causes the senses as well as the categorical imperative, and appears if all duties of the categorical imperative are fulfilled. This would be blessedness. But no one can find the bridge between both. Because he cannot find it, a divine being has to build it. In doing so, we come to a concept of God which we can never find with the senses.

A harmony between the sensory world and the world of moral reason must be produced. Even if one did enough in a life as it were, nevertheless, we must not believe that the earthly life generally suffices. The human life goes beyond the earthly life because the categorical imperative demands it. That is why we have to assume a divine world order. How could the human being follow a divine world order, the categorical imperative, if he did not have freedom?—Kant annihilated knowledge that way to get to the higher things of the spirit by means of faith. We must believe! He tries to bring in on the way of the practical reason again what he has thrown out of the theoretical reason.

Those views which have no connection apparently to Kant’s philosophy are also completely based on this philosophy. Also a philosopher who had great influence—also in pedagogy: Herbart. He had developed an own view from Kant’s critique of reason: if we look at the world, we find contradictions there. Let us have a look at the own ego. Today it has these mental pictures, yesterday it had others, tomorrow it will have others again. What is this ego? It meets us and is fulfilled with a particular image world. At another moment it meets us with another image world. We have there a development, many qualities, and, nevertheless, it should be a thing. It is one and many. Any thing is a contradiction. Herbart says that only contradictions exist everywhere in the world. Above all we must reproach ourselves with the sentence that the contradiction cannot be the true being. Now from it Herbart deduces the task of his philosophy. He says: we have to remove the contradictions; we have to construct a world without contradiction to us. The world of experiences is an unreal one, a contradictory one. He sees the true sense, the true being in transforming the contradictory world to a world without contradictions. Herbart says: we find the way to the “thing-in-itself,” while we see the contradictions, and if we get them out of us, we penetrate to the true being, to true reality.—However, he also has this in common with Kant that that which surrounds us in the outside world is mere illusion. Also he tried in other way to support what should be valuable for the human being.

We come now, so to speak, to the heart of the matter. Nevertheless, we must keep in mind that any moral action makes only sense if there is reality in the world. What is any moral action if we live in a world of appearance? You can never be convinced that that which you do constitutes something real. Then any striving for morality and all your goals are floating in the air. There Fichte was admirably consistent. Later he changed his view and got to pure theosophy. With perception we can never know about the world—he says—anything else than dreams of these dreams. But something drives us to want the good. This lets us look into this big world of dreams like in a flash. He sees the realisation of the moral law in the world of dreams. The demands of the moral law should justify what reason cannot teach.—And Herbart says: because any perception is full of contradictions, we can never come to norms of our moral actions. Hence, there must be norms of our moral actions which are relieved of any judgment by mind and reason. Moral perfection, goodwill, inner freedom, they are independent of the activity of reason. Because everything is appearance in our world, we must have something in which we are relieved of reflection.

This is the first phase of the development of the 19th century: the transformation of truth to a world of dreams. The idealism of dreams was the only possible result of thinking about being and wanted to make the foundation of a moral world view independent of all knowledge and cognition. It wanted to limit knowledge to get room for faith. Therefore, the German philosophy has broken with the ancient traditions of those world views which we call theosophy. Anybody who calls himself theosophist could have never accepted this dualism, this separation of moral and the world of dreams. It was for him always a unity, from the lowest quantum of energy up to the highest spiritual reality. Because as well as that which the animal accomplishes in desire and listlessness is only relatively different from that which arises from the highest point of the cultural life out of the purest motives, that is only relatively different everywhere which happens below from that which happens on top. Kant left this uniform way to complete knowledge and world view while he split the world in a recognisable but apparent world and in a second world which has a quite different origin, in the world of morality. In doing so, he clouded the look of many people. Anybody who cannot find access to theosophy suffers from the aftermath of Kant’s philosophy.

In the end, you will see how theosophy emerges from a true theory of knowledge; however, it was necessary before that I have demonstrated the apparently firm construction of science. Science seems to have proved irrefutably that there are only the oscillations of the ether if we feel green or blue that we sense tone by the aerial oscillations. The contents of the next lecture will show how it is in reality.

In the preceding talks I have tried to outline the basic thoughts of the present theory of knowledge, as it is done at our universities, and as it is also done by those philosophers and thinking researchers who lean upon Schopenhauer, Kant and similar great German thinkers. I tried to show at the same time how the whole scientific development of the 19th century, whether the physical one, the physiological one and also the psychological one, accepted Kant’s epistemology or those forms of it which Schopenhauer or Eduard von Hartmann created. I have shown with it that basically that kind of epistemology which we can call illusionism which turns us completely to our own consciousness and makes the whole world a world of ideas seems to be the only right one. This seems to be so natural that one is regarded as philosophically under-age today, if one doubts the sentence: the world is my idea.

You may allow me now to speak about the spiritual, because I have brought forward almost all reasons to you which led to this illusionistic epistemology. I have shown the reasons which lead to the conclusion: the world is our idea; I have shown how everything that surrounds us is destroyed by the sensory-physiological approach, whether the world of temperature sensations, the sensations of touch et cetera. This percepts, ideas and concepts appear finally as being born by the human soul, as a self-product of the human being. The knowledge which tries to give reasons for this in all directions corresponds to Schopenhauer’s doctrine: the world is our idea—according to which there is no sky, but only an eye which sees it, no tones, but only an ear which hears them. Perhaps, you could believe that I wanted to disprove these different epistemological points of view. I have shown what they lead to, but do not understand this as a disproof of the different points of view. The theosophist knows no disproof. He does not position himself only on one point of view in philosophy. Those who have dedicated themselves to a philosophical system believe that this is the absolutely right one. Thus we can see fighting Schopenhauer, Hartmann, the Hegelians and the Kantians from this point of view. However, this can never be the point of view of the theosophist. The theosophist sees it differently. On the whole, there is for him also no quarrel of the different religious systems, because he realises that a core of truth forms the basis of each of them and that the quarrel of the Buddhists, the Muslims and the Christians is not justified. The theosophist also knows that in every philosophical system a core of knowledge is that in every system, so to speak, a level of human knowledge is hidden.

It cannot be a matter of disproving Kant or Schopenhauer. Who strives fairly can be mistaken, but the next best cannot simply come to disprove them. It must be clear to us that all these spirits strove for truth from their point of view, and that we find just the core of truth in the different philosophical systems. That is why it cannot be a matter for us who is right or who is wrong. Who positions himself firmly on his own point of view and then compares the points of view with each other and says that he can accept only this or that, is in terms of philosophical knowledge on the same point of view as a stamp collector. The loftiest recogniser has not even ascended the highest summit of insight. Each of us is on the ladder of development. Even the loftiest human being cannot recognise anything absolute of truth, of the world spirit. If we have climbed up a higher level of knowledge, we also have a relative judgment only which always increases, if we have climbed up an even higher summit.

If we have understood the foundations of the theosophical system, it appears to us as arrogance to speak about a philosopher if we cannot position ourselves for a test on his point of view, so that we can also prove the truth of his thoughts like he may do this himself. One can always be mistaken, but one may not position himself sophistically on the point of view that it is impossible to have an overview of another standpoint. I want to deliver an argument to you from the German spiritual development that it is possible to have an overview in such a way as I have characterised it.

In the sixties, Darwinism dawned, and it was immediately interpreted materialistically. The materialistic interpretation is an one-sidedness. But those who interpreted in such a way regarded themselves as infallible; the materialists of the sixties regarded themselves as infallible in their conclusions. Then The Philosophy of the Unconscious by Eduard von Hartmann appeared; I do not want to defend it. May it have its one-sidedness; nevertheless, I acknowledge that this point of view is far higher than that of Vogt, Haeckel and Büchner. Hence, the materialists regarded it as warmed up Schopenhauerianism. Then a new book appeared that disproved the Philosophy of the Unconscious with striking reasons. One believed that it could only be a scientist. “He should unveil his name,” Haeckel wrote, “and we call him one of ours.” Then the second edition appeared, and the author was called: Eduard von Hartmann himself. He showed that he could completely position himself on the standpoint of the naturalists. If he had set his name on the first edition, the writing would have fallen short of its goal. You see that the advanced human being can also position himself on the subordinated point of view and can present everything that is to be presented against the higher point of view. Nobody is allowed to dare, especially not from the theosophical point of view, to speak about a philosophical system if he is not aware to have understood this philosophical system from within.

That is why it does not concern the disproof of Kantianism and Schopenhauerianism. We must overcome these childhood illnesses of disproving. We have to show how they themselves lead beyond themselves if we look for their true core.

That is why we position ourselves again for a test on the standpoint of the subjectivist epistemology which leads to the principle: the world is my idea.—It wants to overcome the naive realism according to which that which stands before me is the true, while the epistemologists have found that everything that surrounds me is nothing but my ideas.

If one had to stop at this standpoint of epistemology, any basis for a theosophical construction of a view of life would be in vain. We know that our knowledge of the world is not only our ideas. If they were only subjective creations of our egos, we could not come beyond them. We could not recognise the true value of anything. We would never be able to consider the things as essential in the theosophical world view, but only as subjective creations of our egos. Thereby we would always be rejected to our egos. We could say that tidings of any higher world came to us if we get that which we only have from the depth of our conceptual life for ourselves, however, only if we have the manifestations of a truthful and real world in our subjective world. On that is based what we have to imagine as theosophy. Hence, theosophy can never be content with the sentence: the world is my idea.

We can see that Schopenhauer goes beyond the sentence: the world is my idea. There is still the other sentence of Schopenhauer which should complete the first one: The world is will.—Schopenhauer gets to it in no other way as the theosophist. He says: everything that is in the starry heaven is only my idea, but I do not recognise my own existence as an idea. I act, I will; this is a strength in the world in which I am and in myself, so that I know from myself what forms the basis of my idea. May be everything else that surrounds me an idea, I myself is my will.—Schopenhauer tried that way to gain the firm point which he could reach never actually. For this sentence is a self-annihilating sentence which has only to be thought logically through to the end to find out that it is a reductio ad absurdum as the mathematician calls it.

No little stone can be taken out of the construction which Schopenhauer put up. If we have sensations of touch, of temperature, we know that we have only ideas of our ego. Let us be consistent. How do we recognise ourselves? We see no real colour, but we know only that an eye is there which sees colour. Why do we know, however, that an eye sees that a hand is there which feels? Only because we perceive them as we perceive any other thing, a sensory impression if we want to recognise the outside world. Our self-knowledge is also tied to the same laws and rules to which the law of the outside world is tied.

As true as my world is my idea, it must be true that I myself am my idea with everything that is in me. Thus we are able to consider the entire philosophy of Schopenhauer, everything that is thought about the whole subjective and objective world as nothing but ideas. Be clear to yourselves about the fact that this can only be the true and real consequence of Schopenhauer’s philosophy. Then, however, he has also to admit that everything that he has ascertained about himself is only his idea. So we have mattered what the mathematician calls a reductio ad absurdum, like Baron Münchhausen pulled himself out of the swamp by his own mop of hair. We completely float in the air. We do not have any firm point. We have destroyed the naive realism; however, have shown at the same time that this leads us to nihilism. One has to find another point if this conclusion leads ad absurdum.

Schopenhauer did this himself. He said: if I want to come to the real, I am not allowed to stop at the idea, but I must progress to the will. Schopenhauer became a realist that way, admittedly, unlike Herbart. Herbart says: we have to look for the real in the unopposed.—That is why he put up many realities. Schopenhauer also puts up such realities.

Now it is true, really true that the world which surrounds me is appearance. But like the smoke points to fire, the appearance points to its being. Herbart tries to solve the problem monadologically, as well as Leibniz did; however, with Herbart it is coloured by Kantianism. Leibniz lived before Kant; he was still free of Kantian influence. Schopenhauer positions himself on the standpoint: I myself know myself as a willing one. This will of existence guarantees my being to me. I am will, and I manifest myself in the world as an idea. As well as I am will and manifest myself, also the remaining things are of the same kind, and they manifest themselves in the outside. As the ego is in me, the will also is in me, and in the outer things is the will of these things.—Thus Schopenhauer showed the way to self-knowledge, and he admitted implicitly that one can only recognise the things really if one is in their inside.

Indeed, if the naive realism is right that the things are outside us, have nothing to do with our egos and we are informed only by our ideas about the things outside us, if their being is outside us, then one cannot escape Schopenhauerianism at all. Then least of all the second part can be justified: the world is my will.

You will immediately understand this. Forming an idea can be compared with a seal and its impression. The “thing-in-itself” is like the seal, the idea is like the impression of the seal. Everything of the seal remains outside the substance which takes up the seal impression. The impression, the idea is quite subjective. I have nothing of the “thing-in-itself” in myself, as well as the seal itself never becomes part of the substance of the seal impression. That is the basic concept of the subjectivist view. Schopenhauer, however, says: I can only recognise a thing while I am inside it.

Julius Baumann says this also who hints at the teaching of reincarnation even if he is not a theosophist. But his way of thinking has led Julius Baumann to apply to epistemology. Even if this form of thinking got stuck in the elementary, he is on the way.

There is no other possibility to recognise a thing than to creep into it. This is not possible as long as we say that the thing is outside us and we know of it; then nothing can come into us. If we were able to enter the thing itself, we could recognise the being of the thing. This appears to a modern epistemologist to be the most absurd thought. But it seems only in such a way. Indeed, under the preconditions of the western epistemology it appears in such a way. But it did not always appear in such a way, above all not to those whose mind was not clouded by the principles of this epistemology.

However, one thing could be possible: perhaps, we have never come out of the things actually. Perhaps, we have never built up that strict dividing wall; we have burst that chasm which should separate us strictly from the things, according to Kant. Then the thought gets closer to us that we can be in the things. And this is the basic idea of theosophy. It is in such a way that our ego does not belong to us, is not enclosed in the narrow building as our organisation appears to us, but the single human being is only an appearance of the divine being of the world. It is as it were only a reflection, an outflow, a spark of the all-embracing ego. This is a viewpoint which had the mastery over the minds for centuries, before there was Kant’s philosophy. As far as that is concerned, the greatest spirits have never thought differently.

Johannes Kepler disclosed the construction of the planetary system to us and formed the idea that the planets circle in elliptical orbits round the sun. This is a thought which gives us insight in the being of the universe. Now I would like to read up his words to you, so that you see how he felt: “Several years ago the first aurora appeared to me, several weeks ago it became light to me and since some hours the sun shines. I wrote a book. Those who read the book and understand it are welcome to me, the others—I am not interested in them ...” A thought which waited for a long time, until it could light up in the head of a human being again. This is spoken out of the knowledge that that which is in our mind and which we recognise of the world is the same that produced the world; that the planets describe elliptical orbits not by chance but that they must be brought in by the creative spirit; that we are not loafers who only think about the universe, but that the contents of our mind is creative outdoors. That is why Kepler was convinced that he was only the human scene for that basic idea of the cosmic universe on which this thought, living in the cosmos and flowing through it, came to the fore to be recognised again.

Kepler would never have thought to say that that his knowledge of the universe was only his idea, but he would say: what I had recognised gives me information about that which is real outdoors in space.—If one had said to Kepler that this was only an idea but not objective outside, he would have said: do you think really that that which gives me information about other things exists only if I accept the information?—Then somebody who stands on the ground of subjectivist epistemology would have to say to himself if he stands before a telephone: the gentleman in Hamburg who calls me now is only my idea; I perceive him only as my idea.

This train of thought induces us to ask: how is it possible to really acknowledge the principle that we recognise the being only if we ourselves enter the being of the things if we can identify ourselves with the being? This is the epistemology of those who want to have a deeper and clearer standpoint compared with the modern view.

Hamerling wrote a good book: The Atomism of the Will. He is a serious thinker and has serious thoughts. They are written in Schopenhauer’s sense, but they are thoughts which try to come to the being of the things. Hamerling says: one thing is absolutely certain: nobody wants to deny his own existence, nobody will admit that he himself has only an imagined being that his being stops if he does no longer think. Also Schiller says once: yes, Descartes states: I think, therefore I am. But I have often not thought and, nevertheless, I have been there.

Hamerling tries to recover a similar attitude as Schopenhauer: I have also to award a feeling of existence to all other beings. The ego and the atoms are for him the antipodes.—Everything is always a little bit scanty, also Hamerling’s book. To escape from illusionism, he tries to explain this to himself in such a way that he says: we can only realise that being within which we are.—With all astuteness Hamerling tries to explain this. Fechner tries to replace the feeling of existence generally with feeling. Herbart—he said—would have done the mistake that he wants to come to reality by mere thinking. However, in doing so we do not come to the ego. Rather the ego rises out of the subsoil of feeling. He could have written like Schopenhauer: the world as feeling and idea.—Hamerling could have written: the world as atom, will and idea.—And Frohschammer wrote about imagination as the factor of world creation, guaranteeing the real being, like Schopenhauer about the will. He tried to show the whole nature outdoors as a product of imagination.—They all try to come out of the absurdity of Kant’s philosophy.

A subtle train of thought is now necessary, but everybody must have done it who wants to join in the discussion: what induces us generally to put up any sentence about our knowledge? Why do we feel called to say that the world is our idea or imagination or anything like that? Something must give us the possibility and ability to correlate us, our cognitive faculties and our powers of imagination with the world.

Imagine the contrast of the ego and the remaining world, that is, you should say how you recognise your ego and the remaining world. Take two contrasts: an accuser and a defender of a criminal. The one judges from the one, the other from the other point of view. It is not their task to be fully objective. Only the judge objectively standing above them can deliver a judgment. Imagine which arguments they put forward and also the judge who weighs both views objectively. Never can a single man solely decide, and just as little the ego only can decide which relation it has to the world. The single ego is subjective, it could never decide alone on its relation to the world. A theory of knowledge would never be possible if only the ego were on one side and the world on the other side. I have to gain an objective point of view in my thinking and exceed myself and the world that way. If I am completely within my thinking, then it is impossible as it is impossible for the thinking of the adherents of Kant and Schopenhauer. Imagine Kant sitting at his desk and judging only from himself. It is not possible to get an objective judgment this way. Only under one precondition it is possible that I can appoint my thinking as judge of myself and the world as it were: if it is anything that exceeds me.

Now the faintest self-contemplation already shows you that your thinking is something that exceeds you. It is not true that it is only an appearance, that two times two are four, and that any truth which appears with an absolute validity has validity only in your consciousness. You recognise that their objectiveness towers above their subjective validity, you acknowledge its validity. It has nothing to do with your ego that two times two are four. Nothing in the field of wisdom deals with your egos. Because you can rise up to an objective self-contained thinking, you can also judge objectively about the world. All thinkers already presuppose this sentence; otherwise they could not sit down at all and ponder over the world. If there were only two thoughts, namely: I am in the world, and: the world is in me, one could justify neither Kant’s nor Schopenhauer’s views. You have to admit that you are authorised to judge about truth. For within our thinking is something that is above our ego. Any philosopher admitted this who is not inhibited by Kantianism who impartially thinks monadologically. All philosophers who thought the true realities of the world in this sense thought them as spiritual. They thought them as something spiritual. If we go back to Giordano Bruno, to Leibniz, to those who have taken care to add qualities to the realities, you find out that they have thought monadologically that they have considered the thinking as coming from the primary source, from the spirit. If, however, spirit is that which constitutes the being of the things, then compared with this view Kant’s and Schopenhauer’s epistemologies are on the standpoint of naive realism.

I refer to my metaphor. Assume that nothing of the substance of the seal is transferred to the impression, but it would depend on the writing, on your name which is on the seal, on the spirit. Then you can say that nothing of the substance is transferred, but your name which is on the seal would be transferred; it is transferred from the world of the spirit. It is transferred in spite of all dividing walls which we have built up. Then one does not need to deny that Schopenhauer's epistemology is partly correct, but we go beyond the dividing walls. Keep all those materialistic considerations! Admit that nothing of the substance of the seal is transferred to the seal impression, but that the spirit is transferred, for it penetrates us in its true figure because we have our origin in it in truth. Because we are sparks of this world spirit, we live in it and recognise it again. We know precisely if the world spirit knocks at our eye, at our ear that it is not only our subjective feeling, but we look for something that is there outdoors. Thus we realise that the spirit looks for the mediators outside whom we have declared as the mediators of spirit. If it is certain that the world is spirit in its being, we can fully position ourselves on the standpoint which Kant and Schopenhauer take. All that is correct, but it does not go far enough. It is easy to adapt to Kant and Schopenhauer. But one has to get beyond them, because it is correct that the spirit lives in all things and that it turns to us giving its being. It really proves true in the theosophical sense what Baumann demands for a real knowledge of the things, namely we have to be in the being of the things. We are also inside the world spirit and are only its beings.

Today I have dressed the basic idea of this philosophy in images. You find a philosophical treatise on that in my Philosophy of Freedom, and you find the opposing points of view there, too. I have reported that Schopenhauer, Kant, the Neo-Kantians stand on the point of view that we do not get beyond the idea, and then that they stopped halfway overcoming the naive realism. But, because they start from the “thing-in-itself” and show that one cannot get out, they still get stuck in the naive realism, because they look for truth in the material. As well as all the modern epistemologists, even if they still believe to have got beyond the naive realism, stand with one leg on the naive realism because they do not give up founding everything on the material.

Theosophy only can lead us to the gate of knowledge. If we want to find the object of knowledge, it enables us to say that the true being of the world is spirit. From the moment when we come to this gate the further way is the spirit. The spirit forms the basis of the whole world.

I wanted to explain this once. I could do it only briefly and sketchy. The human being is indeed a seal impression of the world. However, his being is not in the material. We can recognise this being at any moment, because it is in the spirit. The spirit flows into the material, into us, like the name which is on the seal is transferred to the impression.

I believe to have shown that somebody can also position himself on the standpoint of the academic philosophy but have to understand it better than the academic philosophers themselves. Then everybody will also find the way to theosophy, even if he stands on an opposing point of view. You can stand on any point of view if you do not have a closed mind. From any philosophy you are able to find the way to theosophy.

You learn to overcome Schopenhauer best of all if you get to know him thoroughly. Most people know him only a little. But you have also to go into the being of the things, position yourself on his point of view. There are twelve volumes of Schopenhauer’s works which I published text-critically. So I have concerned myself with Schopenhauer for several years. That is why I believe to know something about him. But if you recognise and understand him really, you reach the theosophical point of view. Not through half knowledge, because this leads away from theosophy. A half of Western knowledge leads away from theosophy at first, leads to subjectivism, to idealism et cetera. However, let this become the whole knowledge, and then the West will also find the way to theosophy.

I have already named Julius Baumann. He knows what real knowledge is even if he has not still come to the great thing of theosophy. I think to have faintly shown it in outlines. For the real knowledge is contradictory to theosophy by no means. It is just that view which brings peace and tolerance everywhere. All these truths which I have given are steps to the real truth. Kant has moved some way, also Schopenhauer. The one more, the other less. They are on the way. However, it always concerns how far they have gone this way. Theosophy does also not dare to say that it is on the summit. The right way is the way itself, above all that which was inscribed on the Greek temples: recognise yourself (gnothi s’auton). We are one being with the world spirit. As well as we recognise our own being, we recognise the being of the universal spirit. “Rise of our spirit to the all-embracing spirit,” that is theosophy.

Often one still confuses the Theosophical Society with the Buddhist world view. On occasion I ventured to remark in these monthly meetings that at the Theosophical Congress in Chicago in 1893 the Indian Brahman G. N. Chakravarti himself said that also for him theosophy has brought something absolutely new or at least a complete renewal of the world view. At that time he expressed that any spiritual world view, also of his people in India, has given way to materialism, and that it was the Theosophical Society which renewed the spiritual world view in India.

From that one can already conclude that we did not get theosophy from India, as well as one has to admit, on the other hand, if one follows the theosophical movement, as it has developed in last decades, that it has tried more and more to explain all other religious systems that it has tried more and more to bring the core of truth to light not only of the more oriental, but also of the western religions.

Today it is only my task to outline the way how true, real theosophy is to be found in the really understood Christianity, or rather, it is my task to characterise the standpoint of the Theosophical Society compared with Christianity.

The theosophical movement wants to be nothing else than a servant of Christianity. It wants to serve trying to extract the deepest core, the real being from the Christian denominations. Thereby it expects to take nothing away from anybody who is attached to Christianity whose heart is connected with Christianity. On the contrary, those who understand the theosophical movement know that just the Christian can receive a lot that many disputes, which have today taken place everywhere in the Christian confessions, must disappear if the true core, which can be, nevertheless, only a core, comes to the fore.

Of course, I cannot exhaust this big topic in great detail and comprehensiveness, and, hence, I ask you to make do with few lines which I am able to give. But it is time to give this just now what I am able to give.

Our present is not a time which likes to rise to the lively spirit. Indeed, there are ideals at which the human beings look up, and they speak a lot of ideals, but that they could realise the ideals that the spirit could be active and that it is the task to recognise it, the 19th and the beginning 20th centuries do not want to know. Our time thereby differs quite substantially from the time of the great spirits who developed Christianity originally following the founder of Christianity. Go back to the early times of Christianity, possibly to Clement of Alexandria, and you will find that at that time all scholarship, all knowledge was there only to understand one matter: to understand how the living word, the light of the world could become flesh. Our time does not like to rise to such heights of the spiritual view. As well as we have limited ourselves with regard to the scientific view to see the purely actual what the eyes see what the senses can perceive, also the confessions are really full of such materialistic views. Just the representatives of such materialistic views will believe to understand the confession best of all. They do not know how strongly unconsciously materialistic thoughts have taken place there. Let me only give a few examples.

The 19th century has tried to put up with Christianity in serious work. One went to work critically above all and tried to investigate the documents in strictly scientific way, to which extent historical-actual truth exists in them. Yes, “actual” truth, this is that which also religious scholars strive for today. To the letter one investigated in every way whether the one or the other evangelist says the pure, actual truth what could have really occurred what could have taken place before the eyes of the human beings once. It is the object of the so-called historical-critical theology to investigate this. We see how under these tasks the image of the God Who became flesh has taken on a materialistic colouring gradually. Let me state something that always preoccupies those who search for truth.

David Friedrich Strauss started during the thirties of the 19th century to historically investigate the actual core of the Gospels. After he had tried to make clear what such a core of historical truth is, he tried to outline a picture of Christianity independently. Now this picture which he outlined is really out of the spirit of his time, out of the spirit which could not believe that once something could have been realised in the world that outshines humankind by far, something that comes from the heights of spirit, something that is born out of the real spirit. What did David Friedrich Strauss find? He found that the real Son of God cannot present himself in a single personality. No, only the whole humankind, the human kind, the type can be the real representation of God on earth. The struggle of the whole humankind, symbolically understood, is the living God, but not a single individual. All the stories about the person Jesus Christ that formed in the times in which Christianity came into being are nothing else than myths which the imagination of the peoples created.—The Son of God evaporated to a divine ideal with David Friedrich Strauss as a result of his endeavours to show the Son of God as the struggle and striving of the whole humankind.

Now, look around in the Gospels, look in the Christian confessions—you never will find a certain word in them, and you will nowhere find a certain idea with Jesus: the idea of the ideal human being in the way as Strauss formed it. One does nowhere find the human type, thought in the abstract. This is characteristic that the 19th century has come to an image of Jesus from an idea which Jesus did never suggest nor express in his life.

Also still others tackled this task bit by bit to verify the content of the Gospels critically. I cannot give you examples of the different phases; this would go too far. But during the last years a word was often said which shows how little sympathetic it is to our time to look up to God, to the spiritual being, which should have found fulfilment in a personality, in similar way as in the first Christian century when all scholarship, all wisdom, all knowledge was to be used to understand this unique phenomenon. A word was said there, and this word is: the simple man from Nazareth. One dropped the concept of God. One wants—this is, finally, the trend which is included in these words—one wants to accept this personality which stands at the beginning of Christianity only as a human being and wants to understand everything that one regards as dogma as imagination floating in the clouds. One wants to remove everything and consider the personality of Jesus only as a human being, who is of a higher rank, indeed, than the other human beings who is, however, a human being among human beings who is equal in certain respects to the other human beings. Thus also the theologians want to pull down the image of Christ to the field of the purely actual.

These are two extremes which I have demonstrated, on the one side, the concept of God evaporating the image of God, presented by David Friedrich Strauss, on the other side, the simple man from Nazareth, which contains nothing but a doctrine of general humanness. This is basically nothing else than what also those can accept who want to know nothing at all about a founder of Christianity.

We have also seen adherents of a general moral philosophy working out that Jesus basically had and taught the same moral philosophy as it is preached today by the “Society for Ethical Culture.” They believe to raise Jesus if they show that already before the 19th century people have born witness to that which we got from Kant’s speculation or from the Enlightenment.—However, in truth we deal with doctrines which were once the highest mystery, and the contents of this wisdom were only given to those who had risen to the heights of humanity.

Do we ask ourselves, are we still anyhow on the ground of the Gospels if we take the one or the other of these concepts of Christ? Today I cannot explain why I do not share the view of many of the learnt theologians that the fourth Gospel should be less significant than the three other ones. Somebody who checks the procedure clearly sees no reason why the St. John’s Gospel—which just raises us so much—was deposed, so to speak, because one strove for real facts.

One believes that the three Gospels: Matthew, Mark, and Luke show more the human being, the simple man from Nazareth, while the John’s Gospel demands to recognise the Word that became flesh in Jesus. Here the unaware wish which lives in the souls was the father to the thought. If, however, the John’s Gospel is less entitled to authenticity, it is impossible to keep up Christianity. Then we cannot say anything about the Christian doctrine of the personality of Jesus than that he is the simple man from Nazareth. But nobody, neither I nor others who look into the old confessional writings can say anything different as those who spoke originally of Christ Jesus, really spoke of the God Who had become flesh, of the higher spirit of God which manifested itself in Jesus of Nazareth.

It is the task of theosophy to show how we have to understand “the Word became flesh” used by John above all. You do not really understand the other Gospels if you do not take St. John’s Gospel as basis. What the other evangelists tell is getting bright and clear, if you add the words of St. John’s Gospel as an interpretation, as an explanation.

I cannot describe in all details what leads to any statement I make today. But I can at least point to the central issue which is indecent to the materialistically minded theologian. Already the story of the birth belongs to it which says that Jesus should not be born like other human beings. David Friedrich Strauss also had this as an objection to the truth of the Gospels.

What did the higher birth mean? It becomes clear to us easily if we understand St. John’s Gospel correctly. The first sentences of this Gospel, the real message of the Word that became flesh are: “In the beginning the Word already was. The Word was in God’s presence, and what God was, the Word was. He was with God at the beginning, and through him all things came to be; without him no created thing came into being.” It is said that the Word was always there in other way that it finds fulfilment, however, in this externally visible personality. We hear then that through the same Word, or we say, through the spirit of God who lived in Jesus, the world itself came into being. “In him was life, and that life was the life of mankind. The light shines in the darkness, and the darkness has never mastered it. There appeared a man named John. He was sent from God, and came as a witness to testify the light, so that through him all might become believers. He was not himself the light; he came to bear witness to the light.”—What should come to Jesus Christ? But immediately we hear that it was already there. “He was in the world; but the world, though it owed its being to him, did not recognize him. It came to his own, and his own people would not accept him. But to all who did accept him, to those who put their trust in him, he gave the right to become children of God, born not of human stock, by the physical desire of a human father, but of God.”

Here you have the meaning of the Word that became flesh in a fairly right translation giving the gist and at the same time the meaning of the saying: “Christ is not born of human stock.” The “Word” was there always, and every single human being should bear Christ in his inside, in his primal beginning. In our heart we all have claim to Christ. But while this living Word, Christ, should have room in every single human being, the human beings have not perceived him. It is this just what is shown us in the Gospel that the word existed forever that the human being could accept it and did not accept it. It is said to us that single human beings accepted it. Always were there single human beings who waked up the living spirit, the living Christ, the living Word in themselves, and those who called themselves Christians did not come into being from the blood, from the desire of the flesh, from human will, but always from God.

This finally throws the right light on the St. Matthew’s Gospel. Now we understand why the birth of Christ is called “from God.” This refutes best of all what David Friedrich Strauss wants. Not the whole human genus was able to accept Christ in itself; although he was for the whole human genus and for the whole humankind. Now somebody should come who once showed the whole fullness of the infinite spirit in himself. This personality thereby got his unique significance for the first Christian teachers who understood what was there. They understood that it concerns neither an abstract, shadowy concept nor a single human being in its reality, but really the God-Man, a single personality in the fullness of truth.

That is why we can understand that all those who proclaimed Christ in the first times of the good news stuck not only to the teaching and to the actual person, but above all to the view of the God-Man that they were convinced that He whom they had seen was a lofty real God-Man. Not the teaching held the first Christians together, not that what Christ taught; it was not that through which the first Christians thought to be connected with each other.—Already only this contradicts those who wanted to replace Christianity with an abstract moral philosophy. However, then they are no longer Christians.

It was not a matter of indifference who brought this teaching to the world, but its founder had really become flesh in the world. Hence, in the beginning of Christianity one attached less value to proofs than to the living memory of the Lord. This is always emphasised. It is the personality, the God-imbued personality who holds the biggest communities together.

Therefore, the first Church Fathers say to us again and again that it is the merit of the historical event from which Christianity made its start. We have the information from Irenaeus that he himself still knew people who had for their part still known apostles who had seen the Lord face to face. He emphasises that the fourth pope, Pope Clement I, had still known many apostles who had also seen the Lord face to face. This is fact. And why does he emphasise this? The first teachers wanted to speak not only about the teaching, not only about logical proofs, but they wanted above all to speak about the fact that they themselves saw with their eyes that they perceived with their hands that which entered the world from above; that they were not there to prove something, but to bear witness to the living Word. However, this was not the personality who one could see with eyes, perceive with senses.

Not that personality who announces the first teaching of Christianity is that who could then be called the simple man from Nazareth. One single word of an indeed significant witness must speak for the fact that something higher forms the basis. One cannot emphasise this word of Paul enough: “If Christ was not raised, our faith and message is null and void.” Paul calls the risen Christ the basis of Christianity, not the Christ who walked in Galilee and Jerusalem. The faith would be null and void if Christ had not risen. The Christian is null and void if he cannot bear witness to the risen Christ.

What did they understand by the risen Christ? We can also learn this from Paul. He says it to us clearly on what the confession of resurrection is based. Everybody knows this; everybody knows that Paul is, so to speak, a posthumous apostle that he had the appearance of Christ to thank for his conversion to Him who did not stay long since on earth. Only the theosophist can truly recognise this appearance of a lofty spiritual being. Only he knows what an initiate, like Paul, means, if he speaks of the fact that the risen Christ appeared to him as a living being. Paul says to us even more, and we have to take this to heart. He says to us in I Corinthians 15: 3-8: “First and foremost, I handed on to you the tradition I had received: that Christ died for our sins, in accordance with the scriptures; that he was buried; that he was raised to life on the third day, in accordance with the scriptures; and that he appeared to Cephas and afterwards to the Twelve. Then he appeared to over five hundred of our brothers at once, most of whom are still alive, though some have died. Then he appeared to James, and afterwards to all the apostles. Last of all he appeared to me too; it was like a sudden, abnormal birth.”

He equated his experience with that on which the higher faith of the other apostles was based. He equated it with the appearance of Christ that the apostles had generally received after He had died. We have to do it with a spiritual appearance which we have to imagine not in shadowy way, as shadowy ideal, but as reality, as the theosophist imagines the spirit; with an appearance of the spirit which is not physical, indeed, but real and more real than any external, sensory reality. If we keep this in mind, we realise that it cannot be different at all, as that one has to do it during the first Christian centuries with the Word that became flesh that the God-Man is not the simple man from Nazareth, but the higher spirit of God which fulfilled itself. If we look at this, we stand completely on the ground of theosophy. Perhaps, nobody is more to be called a theosophist in the true sense of the word than the preacher of the miracle of resurrection: the apostle Paul. No theosophist would deny that the apostle Paul is a lofty initiate, one of those who know what it concerns.

I have still to emphasise one matter, and this is that one not allowed to pull down this sublime appearance, which stands there as a unique one in the world, to the materialistic world view; the fact that the way of understanding the founder of Christianity is not found in the regions where only “simple men” where only ideals are, but that it must lead up to the lofty spirit of Christ. The first Christians did this; they wanted to go this way to understand the living Word.

Now you can say that you believe that everything has changed bit by bit, and this is well founded. Only because in the course of the centuries the factual sense has developed that the human being learnt above all to train the senses to arm them with instruments, he has progressed in the knowledge of the external world. But this enormous progress of international trade and communication, penetrating the starry heaven with the Copernican world view, penetrating the smallest living beings with the microscope, they all brought us, as any thing throws its shades, their negative sides too. They brought us particular ways of thinking, which stick to the real, to the sense-perceptible. Then it has happened that in the most natural way of the world this kind of thinking turning only to the purely sensory has become habit that it has also approached the highest religious truth and tried to understand the spirit and its contents as the naturalist tries to understand the external nature with his senses.

The materialistic naturalist can still imagine the ideals at most which contain abstractions. Then he speaks of truth, beauty, goodness which should be realised in the world more and more. He imagines shadowy ideas. He can still rise to “simplicity” in the human imagination, but to something even higher, to seizing real spirituality this scientific sense cannot progress with his way of thinking instilled for centuries. These habits of thinking have arrived at their top height. As everything that has formed unilaterally needs a supplement, the justified materialistic sense needs the spiritual deepening on the other side. It needs that knowledge which raises us to the heights of spirituality. Theosophy wants this raising to the spirit and its reality. Therefore, it wants to stick to that about which one does not speak in materialistic views, but which rises to the highest levels of human knowledge. From there is to be understood what it means that the Word became flesh, what it means to conceive the spirit out of the divine in the human body.

Christ could not always express frankly what he meant. You know the word: he spoke to the people in parables; however, if he was together with his disciples, he explained these parables to them.—Where did this intention of the founder of Christianity come from to speak two languages, so to speak? The simple comparison can say it to us. If you need any object, a table, you do not go to anybody but to somebody who knows how to make a table. If he has made it, you did not claim to have made the table yourself. You admit calmly to be a layman of making tables. However, people do not want to admit that one can also be a layman with regard to the highest matters that the simple reason, which is, so to speak, in the natural state, must climb the top heights first. The longing has arisen from that to pull down this highest truth to the level of the general human reason. But just as we know as laymen of making tables if a table is good how we have to use it, we know if we have heard the true whether it speaks to our hearts whether our heart can use it. But we must not claim to be able to produce the knowledge from our hearts, from our simple human minds. The differentiation which was forever made in old times between priests and laymen arose from this view. We deal with priest sages in ancient times and with the loftiest truth which was not proclaimed outdoors in the streets but in the mystery sites.

The highest truths were only explained to those who were sufficiently prepared. Those who were rich of spirit heard them because they are the deeper truths of the world, the human soul and God. One had to become an initiate, and then a Master, and then one got the concept, the immediate image of that which the highest wisdom contained. It was in such a way that wisdom had flowed into the mystery temples for centuries. Outdoors, however, there stood the crowd and got nothing to hear as that what the wisdom of the priests thought to be good for them. The gap had become bigger and bigger between the priesthood and the laymen. Initiates are those who knew the wisdom of the living God. One had to go up many steps, until one was led up to the altar at which one was informed what the wisest men had explored and revealed of the wisdom of the living God.

That was the custom for centuries. Then there came a time, and this is the time of the origin of Christianity when on the big scene of world history as a historical fact that took place before the eyes of the world, for all human beings which had only taken place before those who were rich of spirit, for those who were initiated into the mysteries. Only those who beheld the secrets of existence in the mystery temples could come in ancient times to real salvation, according to the view of the priest sages. However, in the founder of Christianity the higher compassion lived to go another way with the whole humankind and also to let become blessed those who did not behold there that is they could not penetrate into the mysteries, those who should be led only by the weak feeling, only by faith to this salvation.

Thus a new confession, good news had to sound according to the intentions of the founder of Christianity which speak in other words than the old priest sages had spoken; a message which is spoken out of the deepest wisdom and the immediate spiritual cognition which could find response in the most simple human heart at the same time. Hence, the founder of Christianity wanted to bring up disciples and apostles for him. They should be initiated into the mystery if there were stones that mean human hearts, to strike sparks out of them. Thus they had to experience the highest that is the victory of the Word. He spoke to the people in parables; but when he was alone with the disciples, he explained the parables to them.

Let me only give a few examples how Christ tried to enkindle the living Word how he wanted to knock life out of the single human hearts. We hear that Christ leads his disciples Peter, James and John up to the mountain and that he experiences a transfiguration there before the eyes of his disciples. We hear that Moses and Elijah were at both sides of Jesus.

The theosophist knows what the mystic term means: going up to the mountain. One has to know such expressions, know competently, exactly as one has to know the language, before one is able to study the spirit of a nation. What does it mean: leading up to the mountain? It means nothing else than to be led into the mystery temple where one can get through beholding, through mystic beholding the immediate conviction of the eternity of the human soul, of the reality of the spiritual existence.

These three disciples had to get an even higher knowledge than the other disciples by their Master. They had to get the conviction here on the mountain above all that Christ was really the living Word that had become flesh. Therefore, He appears in his spirituality, in that spirituality which is elated above space and time; in that spirituality for which “before” or “after” do not exist in which everything is present. Also the past is present. The past is essential there, when Elijah and Moses appeared beside the presence of Jesus. The disciples now believe in the spirit of God. But they say: nevertheless, it is written in the scriptures that Elijah comes and announces Christ before He comes.

Read the Gospel now. These are really the words which follow that which I have told. They are significant to the highest degree: “Elijah has already come, but they failed to recognize him, and did to him as they wanted.”—“Elijah has already come;” we keep these words in mind. Then you read further: “Then the disciples understood that he meant John the Baptist.” And before: “Jesus commanded them not to tell anyone of the vision until the Son of Man had been raised from the dead.” We are led into a mystery. Christ considered three disciples only worthy of experiencing this mystery. Which is this mystery? He informed that John is the reincarnated Elijah.

Reincarnation was taught within the mystery temples at all times. Christ has informed his close disciples about no other than this occult theosophical teaching. They should get to know this teaching of reincarnation. However, they should also get the living Word which must come from their mouths if it is invigorated and spiritualised by conviction, until something different would enter. They should have the immediate conviction that the spirit has risen. If they have this behind themselves, they should go out into the world and strike the sparks out of simple hearts which have been kindled in them. This was one of the initiations, this was one of the parables that Christ gave and explained to his confidants.

I give another example. The Communion is also nothing else than an initiation, an initiation into the deepest meaning of the entire Christian teaching. Somebody who understands the Communion in its true meaning understands the Christian teaching in its spirituality and in its truth only. It is risky to express this teaching which I want to report to you now, and I probably know that it can experience attacks from all sides because it is contradictory to the letter. The letter kills, the spirit brings back to life. Only laboriously one can ascend to the insight of the true meaning of the Communion. You do not hear about that in detail today, but allow me to suggest that which belongs to the deepest mysteries of Christianity, actually. Christ gathers his apostles to celebrate the installation of the bloodless sacrifice with them. We want to understand this.

To clear the way to us to understand this event, let us once come back to another fact which is little attention paid to and which should show us how we have to understand the Communion. We hear in the Gospel that Christ passed a blind-born man. And those who were around asked Him: “Who sinned, this man or his parents?” Christ answered: “It is not that he or his parents sinned, but he was born blind, so that God’s power might be displayed in curing him.” Or better: “so that God’s way of ruling the world becomes obvious.” The words “God’s way of ruling the world” justify that he is born blind. Because neither he sinned in this life nor his parents, the cause has to be looked for somewhere else. We cannot stop at the single personality and not at the parents and forefathers, but we have to regard the inside of the soul of the blind-born as something eternal, we have to be clear in our mind to look for the cause in the souls existing before, in those souls which have experienced the effect of a former life. What we call karma is suggested here, not expressed. We hear immediately why it is not expressed. Christ lived in a surrounding in which the doctrine prevailed that the sins of the fathers are avenged in the children and grandchildren. The sins of the fathers are expiated in children and grandchildren. This doctrine does not correspond to the view which Christ expressed towards the blind-born. If anybody sticks to the doctrine that it can only be the sin of the fathers that there is guilt and atonement only within the physical world, then he has to suffer for the deeds of his fathers.

This shows us that Christ raises his adherents to a quite new concept of guilt and atonement, to a concept which had nothing to do with that which takes place in the physical world, to a concept which cannot be valid in the sense-perceptible reality. Christ wanted to overcome the old concept of sin, the concept which fixes to physical heredity and physical facts. Was it not such a concept of guilt which keeps to the physical-actual which formed the basis of the old offerings? Did they not go, the sinners, to the altar and did offer their expiatory sacrifices, was it not a merely physical event to take off the sins? The old sacrifices were physical facts. But in the physical reality, Christ taught, one cannot look for guilt and atonement. Therefore, even the highest; the spirit of God, the living Word, can become enslaved by the physical reality up to death by which Christ became enslaved without being guilty. Any external offering cannot align with the concept of guilt and atonement. The Lamb of God was the most innocent; it is able to do the sacrificial death.

With it should be testified on the scene of history to the whole world that guilt and atonement do not have their embodiment in the physical reality, cannot exist in the physical reality, but has to be looked for in a higher region, in the region of spiritual life. If the culprit only made himself liable to prosecution in the physical life if the culprit only needed to make sacrifices, the innocent lamb on the cross would not have to die. Christ took the sacrifice of the cross on Himself; so that the human beings are released from the belief that guilt and atonement are found in the sense-perceptible reality that it should be a result of the externally inherited sin. That is why He really died for the faith of all human beings to bear witness to the fact that the consciousness of guilt and atonement is not to be searched for in the physical consciousness. Therefore, everybody should remember this: even the sacrifice on the cross does not matter, but if the human being rises above guilt and atonement to search for the cause and effect of his actions in the spiritual region, and then only he has reached truth. Therefore, the last sacrifice, the bloodless offering is also the proof of the impossibility of the external sacrifice at the same time, so that the bloodless offering is established, so that the human being has to seek for guilt and atonement—the consciousness of the connection of his actions—in spiritual realm. This one should remember. Therefore, the sacrificial death should not be considered as that on which it depends, but the bloodless spiritual sacrifice, the Communion, should replace the bloody sacrifice. The Communion is the symbol that guilt and atonement of human actions live in the spiritual realm. However, this is the theosophical teaching of karma that everything that the human being has caused anyhow in his actions has its effects according to purely spiritual laws that karma has nothing to do with physical heredity. An external symbol of that is the bloodless offering, the Communion.

But it is not expressed in words in the Christian confession that the Communion is the symbol of karma. Christianity just had another task. I have already indicated it. Karma and reincarnation, the concatenation of destiny in the spiritual realm and reincarnation of the human soul were deep esoteric truths which were taught inside of the esoteric temples. Christ, like all great teachers, taught his adherents in the inside of the temple. Then, however, they should go out into the world, after the strength and the fire of God had been kindled in them, so that also those who could not behold could believe and become blessed.

Therefore, he called his disciples together, immediately in the beginning, to say to them that they are not only teachers in the spiritual realm, but that they should be something else. This is the deeper sense of the first words of the Sermon on the Mount: “Blessed are the poor in spirit; the kingdoms of Heaven are theirs.” If it is correctly translated one can understand how it is possible to come to knowledge out of living beholding. Now, however, the poor in spirit should find the ways to the spirit, to the kingdoms of Heaven because of their simple hearts.

The apostles should not talk about the highest knowledge outdoors; they should dress this knowledge in simple words. But they themselves should be perfect. Therefore, we see those who should be bearers of the Word of God teaching a truthful theosophy, spreading a truthful theosophical teaching. Take and understand the words of Paul, understand the words of Dionysius the Areopagite and then Scotus Eriugena who taught in his book De divisione naturae (On the Division of Nature) the sevenfold nature of the human being like all theosophists, then you know that their interpretation of Christianity was identical with that of theosophy. Theosophy wants to bring to light again nothing else than what the Christian teachers taught in the first centuries. It wants to serve the Christian message; it wants to explain it in spirit and truth. This is the task of theosophy toward Christianity. Theosophy is there not to overcome Christianity but to recognise it in its truth.

You need nothing else than to understand Christianity in its truth, then you have theosophy in its full size. You do not need to turn to another religion. You can keep on being Christians and need to do nothing else than what real Christian teachers did: ascending to exhaust the spiritual depths of Christianity. Then also those theologians are disproved who believe that theosophy is a Buddhist doctrine, but also the belief is disproved that one should not recognise the deep teachings of Christianity ascending to the heights but pulling down to the depths. Theosophy can only lead to better and better understanding of the mystery of incarnation to understand the word which, in spite of all rationalistic denials, is in the Bible. Who sinks in the Bible cannot bear witness to rationalism, to David Friedrich Strauss and those parroting him. He can bear witness solely to the word which Goethe said who saw deeper into these matters than some other. He says: nevertheless, the Bible remains the book of books, the world book which—understood correctly—must become the Christian aid to education of humankind in the hand not of the wise guys but of the wise human beings.

Theosophy is a servant of the Word in this regard, and it wants to produce the spirit that is willing to ascend to the founder of Christianity; to produce that spirit which does not have only human, but cosmic significance, that spirit which had understanding not only for the simple human heart, which moves in the everyday, but such a deep understanding just for the human heart because He beheld into the depths of the world secrets. There is no better word to show this, as a word which is not, indeed, in our Gospels, but has come down in another way. Jesus with his disciples passed a dead dog which had already started to rot. The disciples turned away. But Jesus looked at the animal with pleasure and admired his nice teeth.

This parable may be paradoxical; however, it leads us to the deeper understanding of the being of Christ. It is a testimony that the human being feels the word living in himself if he passes no thing of the world without understanding if he knows how to become engrossed and to sink in everything that is there and cannot pass anything apparently disgusting, without tolerance without practicing understanding. This understanding allows us to look into the smallest and raises us to the highest, to which nothing is hidden which passes nothing which allows everything to come close in perfect tolerance. It carries the conviction in its heart that really everything is “flesh of our flesh, blood of our blood” in any form. Somebody who fought his way to this understanding only knows and understands what it means: the living spirit of God was realised in one single human being, the living spirit of God Who created the universe.

This is the sense which the theosophist wants to animate again. That sense which, by the way, had not completely become extinct during the past centuries, that sense which does not look for the criterion of the highest from the average mind, from a subordinated point of view but above all it tries to raise itself and to develop the highest knowledge because it is convinced: if it has purified itself, has spiritualised itself, the spirit bows down to it. “If Christ is born a thousand times in Bethlehem and not in you, you are still lost forever.” The great mystic Angelus Silesius said this. He also knew what a teaching means, if it becomes the highest knowledge if it becomes life. Jesus said to Nicodemus: somebody who is born again who is born from above speaks that which he says no longer only from human experience, he expresses it “from above.”—He speaks words like Angelus Silesius has spoken them at the end of the Cherubinic Wanderer: “If you want to read more, go and become yourself the word and the being.”

This is the demand which somebody makes who speaks out of the spirit. You should not listen to him, not to his words only, but let evoke in yourself what speaks out of him.

To such a word, to such good news Jesus chose those who said there: that which was there from the beginning, the eternal world law, what we have seen with own eyes, what we have felt with hands of the word of life we preach this to you.—It was He Who was a single human being, and lived in the word of the disciples at the same time.

But he still said one matter of which theosophists must be aware above all that He not only was there in the time in which He taught and lived, but the important word came down us: “I will be with you always, to the end of time.” Theosophy knows that He is with us that He can stamp our words today as well as at that time, that He can inspire our words that He can also lead us today like at that time that our words express that which He is Himself. However, theosophy wants to prevent one thing. It wants to prevent that one must say: He has come, He is there, but they have not recognised Him. The human beings wanted to do with Him as they wished.—No, the theosophist wants to go to his own sources. Theosophy should raise the human beings spiritually to spirituality, so that they recognise that He is there, so that they know where they have to find Him, and that they hear the living Word from Him who said there:

The questions of the origin and goal of the human soul have existed always and at all times. One counts these questions among the religious, theological or theosophical ones. But in ancient times the science of the everyday life went hand in hand with the investigation of the spiritual world. There were sages at that time who knew not only the facts and laws of the external nature and the science of the material life, but also the science of the spiritual life. One could also rely on those who knew the natural phenomena and physical laws if one wanted to get information about the laws of the spiritual life. At that time no one-sidedness existed with the spiritual leaders. Almost everybody of them had an overview of the whole area of knowledge, and probably nobody dared to deliver an authoritative judgment in any scientific question, we say, for example, in the field of zoology, if he did not know the higher questions of the spiritual life at the same time.

Since the 16th century this has changed. There the religious problems and the generally accepted science opposed each other. This contrast between faith and knowledge, between religion and knowledge appeared the sharpest in the 19th century. At that time the spiritual life had received another physiognomy. Great naturalists postpone the dawning of the scientific age to the thirties years of the 19th century. One has pointed rightly to this age as one of the most epoch-making of humankind. One has pointed with pride to performances of the natural sciences with regard to the control of the physical laws and the knowledge of the physical processes in the 19th century. And one has said rightly that all the preceding millennia together have not performed so much in this field as the 19th century.

However, a concomitant of this big, immense upturn is the lack of spiritual life. The harmony which existed in former times between both sides of knowledge got lost. Today the harmony between the science which limits itself to external facts in the material world and the science which deals with the facts of the soul does no longer exist. It is something peculiar that just the science of the 19th century became absolutely powerless concerning the big questions of existence, concerning the questions of the soul-life and spiritual life. It is strange that just in our time the big mass can no longer be led by the leaders of science to the higher humanities. You get no explanation from those who investigate nature if you ask them: what about the problems of the soul? What about the determination of the human being?—One has called our age in which the things are in such a way the materialistic age. Our otherwise so perfect science limits itself to natural science, as far as it is to be carried out with the external senses, as far as it is to be calculated or to be explored by combination of external sense-perception. The knowledge of nature and the knowledge of the soul-life do no longer go hand in hand.

Consider psychology, the science of the soul of our time. It is, as if it is attacked by a big incapacity. Go from university to university, from chair to chair: what you hear with regard of the life of soul and mind is absolutely powerless in the face of the most urgent questions of our existence. It is typical that the so-called soul researchers have a catchword which is as characteristic as only a catchword can be. Since Friedrich Albert Lange, the historian of materialism, the catchword of “the science of the soul without soul” has become setting the tone. This catchword characterises the standpoint of psychology in the second half of the 19th century more or less, and expresses that the human soul and its qualities are nothing else than the external expression of the mechanical functioning of the sensuous natural forces in our organism. As well as the clock consists of gear wheels and moves the hands with the help of the gear wheels, the movement of the hands is nothing else than the result of purely mechanical processes, our soul-life with its wishes, desires, ideas, concepts should also be nothing else than the result of physical processes, comparable to the forward movement of the hands in the clock; it should have its cause in nothing else than in the gears which move in our brain and which were made clear to us by science in such an epoch-making way. Nothing of the brain physiology should be criticised; everything remains completely and can be acknowledged by nobody more than by me. But even if we can say that the clock is a mechanical engine and that which it performs is a result of the mechanical gears, we must not forget that in the production of the clock a watchmaker was active. “Watch without watchmaker” is an impossible catchword just as “science of the soul without soul.” This is not a catchword, but it is something that marks the whole way of research, of the thinking and the attitude of the 19th century which observes the soul eliminating the mind and explains it only as a mechanism. Explanation and attitude correspond to this catchword. Hence, it is also no miracle, if those who thirst from the deepest need of heart and soul for the answer of the questions: where does the human being originate from? Where does he go? Which is the determination of our soul?—If those feel bored stiff of that which is presented as a scientific teaching of the soul by such people who should have a teaching of the soul. In the textbooks about the soul one finds something entirely different from a teaching of the soul.

One is not surprised if these try to satisfy their need of spiritual knowledge non-scientifically just since the official science is so powerless in the face of these questions, and if this science of soul and mind positions itself apart from the modern science of materialism which makes science deaf and dumb; deaf toward the external teaching, dumb if it should speak about the soul. Our official science is powerless in the face of the soul questions, even if it has the good will. That is why, where in science the quarrel broke out between materialism and spiritualism as for example between Wagner and Vogt, it did not end at all to the disadvantage of materialism. Everything that the materialistic researcher replied to the spiritualist is completely maintained, while that which the spiritualist brought forward was quite untenable in the light of strict research. We see that even if the scholars had the good will to deepen the question about the human soul in terms of Weber’s real spiritual science it has turned out helpless. Hence, the words “psychology without soul” is also no mere catchword, because science really lost the concept of the soul. If you want to ask the most famous psychologists’ advice, you find the same as with the physiologist Wagner. The psychologists have nothing to say because they do not have an idea of the soul. They have put about not only the catchword “science of the soul without soul,” but they have completely lost sight of the being of the soul.
This fact must be appreciated completely if one wants to understand the development of the spiritistic currents. Since the origin and development of the materialistic epoch, which was enthusiastically welcomed by the ones which was combated by the others on the liveliest, a counter-current exists which one calls the spiritualistic or spiritistic movement. Both belong together, as well as South Pole and North Pole of a magnet belong together necessarily. Because the scientific researchers and leaders could not say anything about the soul, one turned to other researchers to hear something about the soul. Because the question of the soul was so unstoppable, all objections which were done against spiritism fell on deaf ears.

Today we want to examine how we have to behave from the theosophical standpoint to the enthusiastic welcomers and to the objections of the opponents of spiritism. I presuppose that spiritism is a necessary phenomenon. We have to realise first if we study such a question that it does not concern an accidental, but a necessary phenomenon; recognisable as necessary simply from its course. We completely ignore at first that dilettantes have mainly occupied themselves with spiritism and its phenomena. Let us look at something different, namely at the fact that among the scholars researchers of the best reputation and significance were who sympathised with spiritism. Because this is the case, allow me to refrain for the moment from the spiritualistic phenomena, and to make the development of spiritism to a question of persons which refers to those at first who have occupied themselves with spiritism and certainly possess a notable judgment in spiritistic questions; they have exerted a deep influence also in the fields of natural science at the same time. These are scholars who could not be content just as many other people with the concepts of a “psychology without soul” which their professional colleagues gave them; these are scholars who performed much more in our modern science than the really materialistic researchers.

There we may probably put the question: is it not of quite particular significance if a researcher of indubitable reputation, like the great English chemist Crookes, did completely commit to spiritism? Crookes, who has the biggest merits investigating the chemical basic laws, the chemical constitution of our elements who did not only stand the test in scientific fields, but also performed the best in practical fields who takes a position in science like few other people—this man concerned himself with spiritistic experiments. One believed to argue against him that he did not exactly approach his observations. However, this objection is of secondary significance, it only shifts the point of question. Because it does not depend on that whether Crookes experimented exactly, but whether Crookes, the great chemist, knew to which extent nature follows the sensuous laws, to which extent these reach, and whether they obstruct a psychology based on spiritualistic experiments; whether the highest possible scientific efficiency is not an obstacle for a man achieving scientific knowledge in the fields of spiritism. It depends on that: can Crookes be on one side the exact scientific researcher for us if we believe on the other side that we have to doubt his researches in spiritual fields? This is almost in such a way, as if we constructed a double Crookes, a Morning- and an Afternoon-Crookes to us. In the morning, if he concerns himself with his chemistry, he has a healthy intellect; in the afternoon, if he devotes himself to the investigation of spiritistic experiments, he is crazy. The fact that this is absurd makes sense immediately, however, is not admitted by the accepted science.

Another naturalist is the English scholar Wallace, the founder of the theory of evolution. Darwin and he found—independently of each other—the great thought of this theory, Darwinism. If one studies his works, one finds that he has dealt with the concerning question even more splendidly than Darwin himself. His merit in these fields is not denied. Because he stood up spoken and written for the reality of spiritistic phenomena later, one also split him, so to speak, in two parts. He fights on one side for his scientific view and on the other side for his psychology which is similar to that of Crookes. Everywhere you can find that he is shown as a poor lost because he occupied himself with spiritism and supported it. Dwarf-like intellects simply rebel against the way of thinking and the attitude of these great men.

The fact that also a researcher of spiritism can be on the high level of a naturalist, like the mentioned researchers, caused me to make the matter a question of persons at first.

Indeed, the 19th century has the advantage over all former centuries that these exceptionally important questions are treated as scientific questions. These researchers do not at all regard it as impossible to expand the scientific research also to this area. Therefore, it may be also quite right to refer to them as authorities; because it does not depend on the question whether anybody observed exactly or inexactly, but merely whether they regard it as possible or impossible. The exactness or inaccuracy of an experiment can be ascertained later. What was made wrong can be corrected later under other conditions. This with regard to this kind of psychology while it depends only on the question: can one disprove this kind of psychology scientifically?

We do not register a scientific psychology, and the weakest and most unimportant what has been written by the scholars in the course of the 19th century is written against spiritism. Some opponents of my view may sit here; they must admit one matter with unbiased judgment: even if the writings should be right which are directed against spiritism, they all are trivial and unscientific; one may also be right if one states brainless stuff.

After we have recognised the spiritistic movement as a cultural-historical necessity this way, let us look a little at the differences which exist between the spiritistic movement and other attempts of investigating the soul facts.

You know that there is a theosophical current, a theosophical movement since 1875, which—just as spiritism since forty years—endeavours to confirm the truth that the material existence is not the only one, but that a higher existence is in the world that there are spiritual facts and beings which are not to be reached and investigated using the outer senses. Just as spiritism dealt with the question of the existence of a spiritual world according to its methods, theosophy also deals with these higher worlds. It is a simple historical fact that the founders of the theosophical movement stood in the spiritistic movement before they realised that they had to work in theosophical sense. Helena Petrowna Blavatsky and Colonel Olcott, the great emissaries of the Theosophical Society, went out from the spiritistic movement, and one even called the theosophical association, which they established at first, a society of dissatisfied spiritists. They sought for nothing but truth in the spiritual fields, after they had gained the knowledge that the theosophical movement is right. They only changed the method of investigation, and we want now to talk about the reason why they changed it.

It is the task of all spiritists and of all religious movements to produce evidence that there is a higher spiritual life; that in the human being something spiritual lives that the human being has a spiritual nature in himself that his life between birth and death is only a part of the whole human life, and that the human being is something else beside his physical being. The spiritual researchers endeavour to produce evidence of that. It is that which they have in common. They strive collectively for that, and in this goal they will also meet to constitute a necessary contrast to the materialistic current. One can achieve truth not on separate ways, but only in full unity, in harmonious striving. Not only the common goal but also the knowledge of the common origin of these two movements may contribute to this unity. It was a common site of origin from which spiritistic movements as well as theosophy took their starting point. So not only the goal, but also the origin is the same. Those people know this who are able to look a little deeper into the internal driving forces of the spiritual movement. What we see externally, what of the spiritual movement is immediately open before our external eyes happens in the world of effects, not in the world of causes. The spiritual researcher knows that the causes of something that happens before your senses are found in much higher spiritual worlds. We grope in the dark if we walk in the sensuous world up and down, and have no idea what takes place behind the scenery where higher spiritual powers pull the strings of that which takes place before our sensory eyes. Thus the spiritual researcher also recognises that spiritistic and theosophical movements have a common origin.

Somebody who pursues the development of humankind with open spiritual eye knows that there is a development also within the spiritual life of humankind like within the physical nature. As well as there are within the physical nature beings which grope in the dark, and others which grope in the dark and also hear et cetera, there are in the spiritual life all gradations between the undeveloped soul of a savage and the genius soul of Goethe or Newton. We see which immense differences exist in the gradation of the development of senses as well as in the scale of mental development. There are highly developed beings among humankind, and those who have found them are able to give evidence of them. These great beings are the leaders of the spiritual development. They are not only—as Schopenhauer said—an ideal brotherhood which joins the hands together through times, but a real community of beings which work together. The theosophist knows about its existence and calls it the great brotherhood of the so-called adepts. Who believes honestly in a development must believe in this possibility; who has, however, experience of it can give evidence that there are such beings.

When around the middle of the 19th century the materialistic turning point took place when the higher beings saw that a materialistic high tide must come up, they caused the counter-pole. They did not criticise this materialistic movement at any moment. They knew that the modern technology would thereby take an immense upward trend, and this was a necessity. That is why the materialistic movement should not be combated. Only with regard to the soul question a counter-pole had to be created, a spiritual current, a spiritual wave against the material one in humankind. This spiritual wave expresses itself at first in the appearance of spiritistic phenomena. It should be shown to the human beings that there is something else than what natural science can seize with its means. Those brothers who knew how to interpret the signs of the time who were always the leaders of humankind sent the spiritistic tidal wave about humankind. They are working for centuries. Unknown, misjudged, they will come to the fore in single individualities working extensively for humankind. As long as the mass of humankind could turn to the scientific leaders, as long as it could receive information about the burning soul questions, however, those older brothers could lead the spiritual humankind in concealed mysteries. Then they sent their scouts into the world on ways which only the so-called occultist knows. Somebody who really studies history encounters such spiritual influence which he does not know how to explain if he is only a materialistic researcher which become clear to him, however, if he turns to the right spiritual researchers.

The situation changed in the 19th century. Just because the scientific leaders failed, it was necessary that obvious proofs of the existence of a spiritual world were delivered. Now, however, it became apparent that the three decades of the spiritistic movement from 1840 to 1870 caused quite different interests at first as one had intended. Do not argue that the wise leaders can also be mistaken, because they would have had to foresee this otherwise. This is a matter which must be discussed in other way. It turned out at first that the interests connected with the spiritistic phenomena were not intended. One wanted to obviously show the fact that there is still a purely spiritual life beside the physical one. However, only interests of overly human, personal nature were nourished at that time. It was the contact with the dead, which was sought above all. But this was not at all what the emissaries should bring to humankind. The purpose of these phenomena was not to satisfy human curiosity, even if of nice and noble kind. Humankind should get knowledge, insights which should lead it—using them correctly—to itself, to a higher, spiritual life. Unfortunately, one sought for too much curiosity, and investigated the spiritual world in a way which cannot lead to the real purification of humankind. This is the reason why the Theosophical Society was then founded.

Let me make a reference shortly what it concerns here. The human being is not created by purely natural forces. What constitutes the human nature what forms the cover of the soul-life and spiritual life is not created by means of physical strength. Wisdom created the world. Wisdom also created every human being. I presuppose this here; it could be the task of a particular lecture to prove it to you. That is why I only make an outline today.

You know that no clock comes into being by means of mere natural forces, but that human astuteness is necessary to produce the necessary combinations. Those are right who say: if we investigate the organism of the living body, we find no God, no divine creativity, but only natural forces. They do not find the spiritual, creative forces. Already if you think about that a little bit, you can get it clear to your mind. Even if you study a clock, you can explain it quite mechanically, and, in the end, you are forced to raise the question about the wisdom, about the human reason and about the watchmaker who made it, and you cannot find him in the clock, too. One sees from it: the question is put wrongly. The comparison of the human organism with a clock absolutely holds good, but it must be properly applied. It is correct if one says: as little as a clock and its clockwork can originate without the mental influence of a watchmaker as little as the human soul came into being without the spiritual influence of its creator—this human soul with the present consciousness, as we know it, which teaches us of the environment, which calculates, deduces, and informs us about our moral life. Imagine what was necessary—I have to talk figuratively—to create the basis for this peak of the organic life, for the human mind within this human organic development.

It is easy to imagine that these legitimate creators of the organism could have built only up to one of the lower steps that they would never have been able to create this intricate human organism which was to be used for the human soul as a useful tool. They had to reach a peak of their capacity. We go back to those times which preceded the development of the human soul in which the development did not yet get to a human peak. Then we find that these beings are built up wisdom-filled, and it becomes clear to us at the same time that the forces which created these beings can be seen by us human beings just as little as the watchmaker of the clock can be seen. The human being knows about the spiritual powers, forces and beings which carefully prepared this in which his soul lives as little as the mechanical clockwork in the clock knows about the mental activity of the watchmaker.

Spiritual forces worked on the construction of our organism and are still working in us. Those forces which formed our organism so that it is able to breathe, to send blood through the veins, to digest that it concentrates substances and forces in the brain and makes the brain the suitable tool of the soul, until the human soul could come into being—still today these soul forces are at work. But as little as gravitation, as magnetism can be seen, as little we see the forces which manifest themselves as our desires, passions, wishes and impulses, just as little we can recognise the creative forces which were effective with the construction of the organism. Imagine the human being would not yet be at the height where he has a clear consciousness. Imagine him being transported in that time when these forces of consciousness had not yet taken possession of his organism.

Before our highly developed brain could be built in the course of world evolution, other forms of the brain developed which are even today always in us, covered and controlled by the highly developed perfect brain of the human being of our time. In an certain way—unaware to the human being—the spiritual creators of the world built up the nature of desires and impulses of the human being; that nature which the human being has with the animals in common to produce the tool of the soul as their peak. Still today these spiritual beings which built up us are active; they are beside us, in us, and are as real as this lamp is real here in the physical world. We move in our physical world and know about the things of the world because we have attained a clear consciousness. Round us many beings live which fell behind on former levels of existence. Exactly the same way as the human beings advanced, certain beings fell behind and constitute a spiritual world for themselves. But also for them the development will not come to a standstill. Just as our consciousness developed to our height and clearness, their development also advances. One cannot deny further advancement to higher and higher levels to our consciousness. However, if the human being has developed not only up to this clear consciousness, but to an even higher view, then we recognise the spiritual worlds again which always surround us.

You can receive knowledge from the spiritual world surrounding us in double way. The first way is that we investigate the condition of the human being after his clear consciousness has been eliminated. This clear consciousness is like a light which outshines the spiritual influence which is round us. We do not see it because our consciousness outshines it. If we eliminate our consciousness, however, we approach the spiritual beings who were our creators before we had the clear consciousness. Then we attain the knowledge that the development does not advance straight ahead, but it ascends and descends in circles. While we eliminate our clear consciousness, we move as it were back to former stadia of our development where we were more spiritual, whereas we stand with our consciousness above that sphere today. We really come from a spiritual world, and this spiritual world has done in advance, so to speak, what can be the flat, the home of the soul in the physical world. We approach the divine being in certain respect if we lower the level a little which we have reached. This is the way spiritism has gone.

The other way is the way of the modern spiritual science, of theosophy. Theosophy tries to investigate the spiritual world not through elimination of the consciousness, but through higher development of the consciousness. The ideal of the theosophist is to attain knowledge about the spiritual world surrounding us with perfect continuity, with maintenance of his clear consciousness. This is the difference between the theosophical student and the spiritistic medium. The medium delivers information of the spiritual world, but it is only a tool. It is the organ through which the spiritual world speaks. The theosophical researcher tries to lift his clear consciousness to those heights where he perceives this spiritual world again. The theosophical researcher considers it as an restriction of the human independence, as an obstruction of the human right of self-determination if he should give up that level of clear consciousness which he has once reached in the course of development and should transport himself back to the state which he has already gone through in former phases of his development.

The truth which we receive in a state of the lowered consciousness may be quite untouchable, no one may doubt the correctness of the results of spiritistic experiments, however, the question whether the method of research is right or permissible is not thereby touched. It particularly depends on it whether it corresponds to the laws of development and the intentions of the cosmic powers if steps are done again backward which nature has already done forward. Not without reason steps are done in nature, and, hence, the human being should also not transport himself back to phases of development which nature has already overcome with him. We do not want to investigate truth because of curiosity, not on wrong, underhand ways, but merely on the way about which the lofty cosmic powers have instructed us, on the way which leads through our clear consciousness. Hence, it is the striving of the theosophical movement to hear not to those who reveal truth from the unconsciousness or subconsciousness, but to those who tell truth from full waking consciousness. Somebody who stands in the theosophical movement and has direct knowledge of truth has investigated truth in no other way as maintaining the full waking consciousness. He is not allowed to eliminate his consciousness for a moment. Higher development of the consciousness, full, clear beholding, as the adepts have it, must be his striving. If we have reached this goal, then we fulfil our human determination.

Why should we believe the medium being in trance more than somebody who speaks from his clear waking consciousness? Trust is necessary here and there. However, it is more comfortable to investigate truth eliminating the consciousness, but the research method maintaining the clear consciousness is more humane. Hence, the theosophists have preferred the latter way as the natural one, so that any work out of the unconsciousness or subconsciousness is not what the theosophical movement would have wished. The theosophical movement tries to get to the spiritual world out of the full, clear consciousness, and it realises that the human being is a spiritual being which is more or less independent of his body, depending on his level of development. Hence, theosophy turns to the incarnated human beings above all, to such human beings who, living in the body, can attain forces of spiritual beholding and become independent of their physical bodies temporarily, with full, clear consciousness. The human being independent of the body has the possibility to obtain experiences in the spiritual world, not because he returns to the times in which the bright waking consciousness was not yet developed, but because he ascends to times and periods of evolution in which the consciousness will be higher than the average consciousness of the present human beings.

The medium is a reminiscent sign of past times of evolution. In former times all human beings were media and had an astral perception, once they all could perceive the spiritual world. However, from this astral consciousness our consciousness, our bright, clear waking consciousness has developed gradually. With the rise to the spiritual worlds which all human beings will have to carry out, they will go—if I may say so—through this astral world again, become clairvoyant again. However, this is only a transitory state like any development state can be considered as a transitory state. Our earthly career is a lesson which we must work through which we have to learn. Therefore, we should also not become unworldly, not hostile to the earthly matters, but completely live in the earthly and should recognise the same forces, the same beings in the earthly world which we perceive in the super-sensible world, because these work on our earthly world and on the human souls, and gain influence on the organisation of the earthly life that way.

The bee allegory of the mystery priests of the ancient Greece wanted to express this. The bee allegory is therefore not without significance for us, because the human soul was compared with the bees. As well as the bees are sent out from the beehive to the flowers to collect honey, the human soul is sent out from higher regions to collect experiences in the earthly world. The realm of flowers is assigned to the bees, the earthly world to the human beings. It would not at all correspond to their determinations if bees and human beings visited other fields of research, were active in regions which do not contain the material to be collected or to an unsuitable degree. Therefore, the theosophical movement has made this allegory the allegory of its work which consists, briefly expressed, in the striving for the higher development of knowledge and of the clear consciousness to an encompassing one, so that it can also take part in the life in spiritual worlds. So the Theosophical Society strives for a higher development of the human beings. If it succeeds in doing so, those interests become active in the human nature and develop the human being further. Curiosity should not drive us to get to know anything of the spiritual world. What we learn has to give us the strength, the capacity to arrive at the goal which is set to us by the cosmic powers.

The spiritistic movement causes the consciousness in its followers that there is a spiritual world. In this endeavour theosophy and spiritism agree. But the method to arrive at this goal, as already explained, is different. The reasons why the Theosophical Society does not favour the research method of spiritism can be given with a few words: it is a big danger in the present stage of our cosmic development to eliminate the human consciousness. According to the whole course of the cosmic development the human being must work with this consciousness on the earth. If he eliminates it, he is exposed will-lessly, unconsciously to the spiritual powers.

An example should make this clear to you. It is a great difference whether you go into a den of criminals with clear consciousness and bright mind and know a lot about it, or whether you go into it without this clear knowledge. It is not only in the extreme case of the dive, it is everywhere in the world that way. We must grasp the things which move up to us with clear consciousness and mind. We must not become will-less tools, also not of the spiritual powers, because these could do everything imaginable with us. It is just that which contributed to inhibit the culture, the development of media to such a high degree. The insight that the human being should contact the spiritual beings only maintaining his full, free self-determination is accepted more and more by the leading spiritists, and it may be only a question of time that the other method of spiritual research, cultivated by the theosophists, is also adopted by the spiritists.

The theosophist and the spiritist strive for clairvoyance. Both are also tools, the theosophical student and the spiritistic medium; but only the spiritistic medium is will-less. Somebody who knows the dangers can speak about the immense powers facing him in that world; powers which have a destroying, pressing down effect on us; powers which have a beneficial influence on one side, on the other side a damaging effect. That was profitable to the human being when he still lived in his subconsciousness; today this is injurious to him. If we leave ourselves will-lessly to the powers which formed us once, then we are their tools for better or for worse. This is why we should never let cloud our consciousness. This has enabled us with our researches to recognise big truth, while the spiritistic researcher must fish more or less in troubled waters. We have recognised what leads to the goals; it has revealed what hinders us. Above all we must learn to find the way in the spiritual world. We must possess that knowledge which makes this possible which is the precondition of knowledge in the spiritual world. Who wants to become a competent mechanic must study mathematics. Who wants to be at home in the spiritual world and not to move staggering and will-lessly in it must have penetrated the theosophical profundities. What the theosophists have recognised in 1875 will bring more and more spiritists gradually to their side. Both currents do not need to combat each other even if the research method is radically different as I have pointed out; they should balance out. What the followers of the one current have to offer, they may bring this; what the followers of the other current have to bring, they may lay down this on the altar of humankind for the welfare of the whole. Humankind is really supported by both movements this way, while fight between both directions could lead only to lose track of the great goal. Not fight, but unity between both movements is necessary which should lead to the common goal: to lift humankind out of the materialistic current of the present.

Imparting of the knowledge of the spiritual world is necessary for that. Imparting of the knowledge of eternity and the true nature of the soul, as well as the possibility to look up again to the big spiritual powers of nature leading and showing us the paths. How few have so much self-knowledge that they understand the origin and the determination of the human being, the home of the soul, that they can find what gives sense and significance to life! To receive that, the human being must have got to the conviction which Johann Gottlieb Fichte expressed when he spoke of that spiritual world which opens our eyes for the eternal: “Not only, after I have been torn away from the connection of the earthly world, I will receive the entry into the supernatural world; I am and live now in it, truer than in the earthly one; it is my only steady point of view now, and the eternal life, which I obtained long ago, is the only reason, why I may still continue the earthly one. What they call heaven does not lie beyond the grave; it is spread already here around our nature, and its light rises in every pure heart.”

The topic of this lecture should be a kind of supplement of that about which I spoke here four weeks ago, a supplement on the topic Theosophy and Spiritism. Today I want to explain something more exactly that I could note at that time only indicating. In particular I want to speak about the phenomena of somnambulism which lead into mysterious fields of the human nature and into fields which are interpreted most differently from different sides.

You probably know what somnambulism is. This word should point to certain conditions of the soul which appear in the human being when in his everyday states of consciousness a certain change has happened, above all when the usual everyday consciousness, that consciousness with which we perform our everyday actions with which we get used to nature is not in full activity if it is eliminated, as it were, and the human being still acts emotionally, is still within certain conditions of the soul. We understand as somnambulism any soul activity without full activity of the everyday waking consciousness, as it were from the depths of the soul which are not illuminated by the daytime ego-consciousness. The human soul acts then from this dark depth, and it brings up actions from these depths which differ very substantially from those which the human being accomplishes, otherwise, in the course of his life. We also know that not any person is suited to carry out soul actions with such effacement and elimination of the usual waking consciousness. We know that only those persons whom we call somnambulists who can be transported into a kind of trance or dream state are able to show such phenomena. These persons are in a kind of unconscious condition, while such phenomena arise from their nature, and one has interpreted these conditions in the most different way at different times.

If we transport ourselves once to the ancient Greece, we see which interpretation such actions of somnambulistic persons found in the ancient Greece at that time about which normally the Greek history tells to us. There we meet the priestesses, the so-called oracle priestesses who wanted to make known—from the depth of their souls under effacement of their daytime condition of consciousness—all sorts of things which went beyond the usual human knowledge. Events of the future should got out from such deep souls; whether important state actions whether important legislations are justified or not, these oracle priests should decide about that; briefly, one ascribed that which they made known to a divine inspiration. One believed that the soul when the usual daytime consciousness is extinguished stands under divine influence and conveys the volition of the godhead itself. Not only those human beings enjoyed divine devotion who could be transported into such somnambulistic condition, but above all the revelation the priests made known.

If we go from this time of ancient Greece towards the end of the Middle Ages, we find another view and interpretation of such somnambulistic persons. We see that such persons were understood as being in alliance with all sorts of bad, diabolical, demoniacal powers. We see that that which they made known was considered as something reprehensible, as something that can bring in only damaging, bad influence to the human life. We see that these persons were prosecuted as witches that they were prosecuted because of their devil alliances. Some of the dreadful cruelties towards the end of the Middle Ages are to be attributed to this interpretation of the somnambulistic condition.

In newer time on the other hand when in the outset of the 19th century, in the last third of the 18th century one began to study conditions of the human soul, there were some people who believed that one could gain higher explanations of the human soul studying these conditions; because our usual brain consciousness is eliminated and the senses are not receptive to the outside world, they assumed that the human being is able to find out something about spiritual processes and beings which one cannot perceive with the usual senses. Others looked at these conditions as only pathological ones and understood them merely in such a way that one must eliminate them from everything that can be considered as justified for the normal human being. In the beginning in particular it was science which rejected any interpretation, any explanation of these phenomena in its materialistic confidence and regarded them as symptoms, related to insanity in any way, not at all as anything else than quite abnormal matters. These are some interpretations which one has given of the phenomena.

For us the question must be at first: how can be such phenomena caused?—Because we know that some people get completely by themselves to such a condition where their usual waking consciousness is extinguished where they behave towards the outside world completely as sleeping where they understand nothing of that which takes place in their surroundings with their regular senses where they do not hear if in their nearness a bell sounds where they do not see if in their nearness a light shines where they are receptive, however, in strange way to a particular influence, we say, for example, to the words of a certain person. They see and hear nothing around themselves; they are only receptive to that which a single person says to them or to impressions of certain kind. Yes, they often are even more receptive to the thoughts of a particular person in the room in which they are. These are such phenomena which appear with certain people completely by themselves every now and then. Then we say: such persons are somnambulists; they think, act, feel, perceive in a kind of waking dream, in a kind of sleep which is, however, a particular sleeping state that cannot be compared with the usual sleep to which the human being abandons himself every now and then to get over the tiredness of the day.

We also know that with such somnambulists not only the perception, the sensitivity to certain states can appear, but that such somnambulists can move on particular actions that they carry out actions which they could never carry out in their usual daytime consciousness. We experience that they carry out rationally appearing actions to which, however, more belongs than the sense of direction of the usual daytime consciousness. We see them climbing on roofs, jumping over abysses without anticipating any danger in which they are, over abysses over which they would never jump, otherwise; we see them carrying out actions which they would not be able at all to carry out if they are in their usual waking state. These are only indications of such states at first. Such conditions can appear without any reason, but they can also appear because a person exerts a particular influence on another person; they can appear because the usual daytime consciousness is extinguished in a person with the help of particular manipulations of another person that the concerned person is then transported into an artificial somnambulistic condition. Then such artificial somnambulists show the same phenomena as the natural ones. One calls—we do not consider expressions as especially definite—that person who can transport another person into the somnambulistic condition a mesmerist if the somnambulistic condition is light, and one calls the person magnetised; one says that it is transported into a magnetic sleeping state.

Now the question arises: what do such phenomena mean to the spiritual life, which role do they play in the whole interrelation of the spiritual life, and what can we experience by such phenomena and what do they explain to us about the being and the nature of the human soul and mind? We must ask ourselves: are such phenomena actually such an abnormal matter which does not resemble to the other phenomena of the everyday life? Then, however, the view could take place which simply sees abnormalities in such phenomena; then the view of our doctors could take place, and we would not receive particular information from them.

The dream is often interpreted as something that flits only fantastically through the dream consciousness, as a kind of empty imagination and one is hardly inclined to scrutinise the strange phenomena of the dream world really. But, nevertheless, there were also finer spirits who were inclined to scrutinise these flitting pictures of the dream consciousness, and then one thing appears above all: indeed, it is for the most dreams correct that in the dream an enormous irregularity and arbitrariness prevails that we deal mostly only with snatches of the waking consciousness, of the recollections and pictures which have passed our consciousness during the day, and perhaps of other things which are due to our physical condition during sleep, or also to certain symptoms and the like. This is the lowest kind of dreams, these flitting pictures, subject to complete arbitrariness, which pass through the dream consciousness irregularly.

But the attentive viewer cannot escape that already the most usual personal consciousness, if it is in the sleeping state, also has other dreams beside these irregular and arbitrary dreams, dreams which show a particular regularity. I want to draw your attention only to single examples, which intensely illuminate this regularity which we already find within the usual dream consciousness. You have a watch lying beside yourselves. You do not perceive the ticking of the watch during sleep; you dream of a regiment of soldiers passing outside your window and hear the clatter of the horses exactly. You wake and discover that you have heard the ticking of the watch at this moment; since this continues in your consciousness. You have heard it, however, not as a ticking as your usual ear hears it, but it has transformed itself, has symbolised itself to the scatter of the horses of a passing cavalry regiment.—Or a dream which has really taken place: a farmer's wife dreams that she would go with another woman to the city on Sunday morning. They go to the church and see the priest ascending the pulpit and starting to preach. They listen longer time. There something quite strange soon becomes apparent: the priest transforms himself, he gets wings, he changes into a cock, he crows!—This is a real dream which has happened. The farmer's wife who dreamt this wakes and really hears the cock crowing outside.

You see again what has happened: the ear has heard the crowing cock, but it has not heard the real cockcrow at first, but the dream consciousness has made a symbol of that which it has heard; it has transformed the cockcrow symbolically into this whole story which I have told to you. The dream consciousness spins out such stories quite dramatically. You see that the sensory impressions are not perceived immediately by the dream consciousness, but they are transformed to symbols, and the especially typical is that this dream consciousness really dramatises.

I would like to mention another example—a dream which has really taken place; today I want to mention the right examples only which have been experienced: a student dreams that he is at the door of the auditorium. He is bumped by another. There develops a verbal exchange which leads, in the end, to a duel. The student experiences any preparations of the duel—a long story! The duel really takes place at the arranged place, everything is there, the seconds are there, the first shot is fired, and the dreaming student awakes. He has upset a chair beside his bed; he has heard the chair toppling over, but not in such a way as it is, but this event has transformed itself like lightning into a quite dramatic action. This sleeping dream consciousness is a symbolising one which could be lighted up in its peculiar symbolising activity by countless examples.

Now we ask ourselves: how does this everyday consciousness relate to that which takes action in the human soul, while it dreams? Our everyday consciousness does not immediately take part of these dream actions; for if the consciousness appears in the dream, a kind of another ego appears, a kind of dream-ego; because the dreaming person can see himself, so to speak, he can face himself in the dream. We retain at first that a kind of splitting can happen between the dream-ego and the real ego that really the dreaming person can observe himself quite objectively among the different percepts which he has in the dream. The situations in which this dream appears are determined by the dream consciousness and completely transported to the symbolic-dramatic action that takes place.

A higher level of this dream consciousness happens if we experience conditions of our own physical inner life symbolically in the dream. Again I mention particular examples. Somebody dreams that he is in a musty cellar. Webs are in the ceiling and eerie beasts crawl about. He awakes with headache. Headache has expressed itself symbolically in this cellar. Or another example: somebody is in the dream in an overheated room; he sees a red-hot stove, wakes and has violent palpitations. All these dreams which I tell you are really substantiated. Particular organs of our inside, particular feelings for our inside symbolise themselves in the dream as particular events. Yes, one can say: for the one and same person—who is able to observe on this field knows this—a particular organ takes on a stereotyped appearance which always remains the same. Somebody who suffers from palpitations, has always the same dream, namely the dream which he has had once, let us assume that he saw an overheated stove and the like more. So not only events and facts of the outside world, but also our own physical body express itself allegorically in the dream.

This is only a step to that strange phenomenon where dreamers have illnesses before themselves symbolically by which they are infected or by which they are infected only in a few days. They perceive their own conditions during the dream consciousness. That happens, indeed, only with particular persons who already belong to the somnambulists in a certain respect. From there up to the other phenomenon it is again only a step that a peculiar kind of human instinct points out a remedy or a necessary performance to the full somnambulists. So the dream can really work as a doctor, it can point to the illness and to the remedy at the same time. However, this happens only with particular persons who already have somnambulistic dispositions in a certain respect.

So you see that we deal with a sequence of conditions: from the arbitrary dream up to such quite regular dream perception controlled by particular laws. Everything that I have shown up to now is more or less dream perception; but from there a further step leads to the dream actions.

The most usual dream action is speaking in sleep. We know that it is a very frequent phenomenon that sleepers speak. Yes, we know that they sometimes give striking answers to particular questions, sometimes also answers from which we see that they have not exactly understood what we have spoken to them, or that that is more or less allegorically, symbolically transformed which one has spoken to them, and that is the reason why the dreamer answers that way. One will observe this behaviour if one knows to observe systematically.

A further step leads us then from dream speaking to the dream actions as I already said in my introduction. The dreaming person, in particular if he has a somnambulistic disposition, moves on actions, he rises from his bed, sits down, we say, if he is a student, to his desk and opens his school books. But it also happens that stronger inclined persons sit down and really keep on writing what they have written in the evening or at least copy something and the like more. These matters show us that a transition has taken place from the mere perception to the real action, from the mere feeling to the willing. There are persons who—even though they can be transported into a very strong somnambulistic condition—get to percipience only, and there are those who progress relatively little with regard to perception, but can carry out fearless actions of that kind I have mentioned in the introduction.

Such sleeping actions of somnambulistic persons are carried out with a necessity which has an automatic character. We only need to remember that we often carry out such automatic actions in the everyday life. If any special light impression works on our eye, we automatically close our eye. Our everyday life delivers numerous other actions of this kind about which we do not think further. Everything that we accomplish within our so-called vegetative physical life, our digestion, our breathing, and our heartbeats are actions which we carry out without having a consciousness of them. In similar way we carry out reasonable actions during the somnambulistic state, and such actions result from particular external stimuli with absolute necessity.

Now we must ask ourselves: how have we to understand such phenomena? You know perhaps that there are many people who are really of the opinion that we can eavesdrop on the soul independently of the body in such actions that we have to regard such actions as proofs that the soul can perceive independently of its physical organs like eyes and ears, can act independently of conscious reflection. A lot of people believe that we have to regard such actions as a much more immediate expression of the soul which is detached there as it were from the physical and acts and perceives directly from the spiritual. We want to ask ourselves how we have to consider such phenomena in the light of our theosophical view.

Theosophy shows us that the human being is not this single, isolated being which usually appears to us, but that he is connected by means of countless threads with the universe. Theosophy shows us above all that the human being has various things in common with nature that he has various things in common also with the other worlds which our everyday senses do not perceive, and we can understand the actions, about which we have spoken, best of all if we look at the entity of the human being in the theosophical light. Let me, therefore, briefly indicate what theosophy teaches about the entity of the human being.

Theosophy can consider the physical body with all its organs, including the nervous system, the brain and all senses, according to its observation only as one of the members of which the complete human being consists. This physical body contains substances and forces which the human being has in common with the whole remaining physical world. What takes place in us as chemical and physical processes is nothing else than what also happens outside our body in the physical world. But we have to ask ourselves: why do these physical and chemical processes take place within our body in such a way that they are combined to a physical organism? No physical science can give us information about that. Natural sciences can teach us only of that which takes place in physical and chemical processes in us, and, indeed, it would not be appropriate if the naturalist called the human being, therefore, a strolling corpse because he as an anatomist can discover nothing but physical in the human body. Something must be there that holds together the chemical and physical processes, and arranges them as it were in the form as they take place within the human body. We call this next member of the human being the etheric double body in theosophy. This etheric body is in any human being. Somebody who develops a certain clairvoyant capacity can behold this etheric body; the clairvoyant can behold it the easiest.

If a person stands before you and you are a clairvoyant, you are able to put the usual physical body out of your mind. Just as you can do it in the everyday life with things which are before you and to which you do not direct your attention, you are able as a clairvoyant to not direct your attention to the physical body. Then, however, there remains in the space, which the physical body has filled, still the whole physical appearance in the form of the double body which resembles the external physical body very much. It has a very luminous colour which resembles the colour of peach-blossoms. This etheric double body holds together the physical processes. At death the etheric body leaves the physical body with other higher members which we get to know. The physical body is handed over to the earth and carries out nothing but physical processes. The etheric double body causes that this does not happen during life.

Within this etheric double body, even towering above it at different sides, is the third member of the human being, the so-called astral body. This astral body is a kind of image of our impulses, our desires, our passions, our feelings. In this astral body the human being lives like in a cloud, and he is very well discernible for the clairvoyant, whose spiritual eye is opened for such appearance, as a luminous cloud within which the physical body and the etheric double body are. This astral body is different with a person who always follows his animal-like drives, his sensual propensities; there it shows other colours, other cloud-like formations than with a person who has always lived spiritually; it is different with a person who indulges in egoism, from that of a person who devotes himself in unselfish love to his fellow men. Briefly, the life of the soul finds expression in this astral body. But it also passes on the real sensory perception. You can never look for the sensory perception in the senses themselves. What happens if the light of a flame meets my eye? The so-called etheric waves move from the source of light in my eye, they penetrate into my eye, they cause certain chemical processes in the background of my eyeball, they transform the so-called visual purple, and then these chemical processes spread in my brain. My brain perceives the flame, it gets the light impression. If another could see those processes which happen in my brain, what would he perceive? He would perceive nothing but physical processes; he would perceive something that happens in space and time; however, he could not perceive my light impression in my brain among the physical processes. This light impression is something else than a physical impression which forms the basis of these processes. The light impression, the picture which I only must create to myself to be able to perceive the flame is a process within my astral body. Somebody who has a visual organ to be able to perceive such an astral process sees exactly the physical phenomena within the brain transforming in the astral body into the picture of the flame which we experience.

Within these bodies, which I have mentioned to you, within the physical body, the etheric double body and the astral body, is our real ego; what we call our ego in which we become conscious saying: we are it. This ego has higher parts again about which I do not want to speak today. This ego uses the other members of the human being as its tools.

If we understand this composition of the human being, this can also give us a particular view of the phenomena which we find with somnambulists. What takes action then if we are in our usual waking consciousness? A light impression is caused because oscillations of the ether come to my eye and are transformed by the astral body into a picture of light, and one understands this picture as a mental picture; that is why I realise this picture. Now, however, we assume that my ego is eliminated; in the usual sleep such an elimination of the ego is to be noticed.

Today I do not want to tell where this ego is to be sought for; but if we have a sleeping person before ourselves: what do we have before ourselves? In the true sense of the word only somebody whose spiritual eye is opened can give information about that; he exactly beholds the ego together with the astral body being lifted out of the physical body and the etheric double body. But everybody has this as a phenomenon before himself; everybody knows that during sleep the everyday ego, the ego of reality is eliminated, and that the physical body and the etheric double body, which hold it together, are left to their own resources. During our usual day life our ego, our consciousness is always present when we receive the impressions of the outside world; the daytime ego always controls these impressions of the outside world. If this ego is eliminated, we also receive these impressions of the outside world perpetually. Or do you believe if a bell sounds beside you, while you are sleeping, that then this bell causes no oscillations in the air which penetrate into your ear? Do you believe that your ear is differently constructed at night than during the day? This is not the case. Everything that takes place in the physical body during the day also takes place in the sleeping human being. But what is missing? The ego-consciousness does not penetrate the human being, this is missing.

We can show, so to speak, experimentally in natural way which conditions prevail between the single members of the human being, which I have stated. I would like to give you a simple example which one can make easily with every somnambulist. Imagine that a somnambulist gets up at night, sits down to his desk, kindles a candle and tries to write. Now you do the following: you illuminate the room quite brightly using ten lamps for instance—the experiment was done—and the person concerned keeps on writing calmly. Now you extinguish one flame, the small candle flame which he has put beside himself, and he does not keep on writing, he feels as dark; he takes a match, kindles the candle, then he feels it again as a light and can go on working. The other lighting around him does not exist for him, only the flame is there for him which he has taken up in his dream consciousness. The whole remaining sea of light does not exist for him. You see that it is necessary that the human being penetrates his organs of perception from within in a particular way, infiltrates them, so to speak, so that the external sense-perception can take place. It is not only necessary that we have eyes and ears, but it is necessary that we enliven that from within which eye and ear deliver to us that we oppose something from within that transforms it into pictures, into mental pictures and that is why it exists for us.

In the everyday life it is our ego, our bright, waking consciousness which offers resistance of own accord, as it were, from within to the outside world. We need that to lift out the impressions and to make them our impressions of consciousness. Imagine this consciousness being extinguished. What is then still in activity? Then the physical body, the etheric double body and the astral body are still in activity. Now, indeed, this astral body can transform what it receives from without into pictures but not into mental pictures, is not taken up into the waking consciousness. Thus the astral body of the human being transforms such impressions into pictures which surround him, either in irregular way or in regular way if the ego is present, so to speak, at this whole process.

In such a contact with the outside world is the astral body, the soul of the person who is in a somnambulistic state; yes, in a similar state is already the soul of a dreamer. We have only to make a distinction between both kinds of dreams which I have stated: the irregular dreams which mostly penetrate the dream consciousness of the human beings, and the nice, dramatic, symbolic dreams. With the irregular dreams it will be the etheric double body which is above all active and conveys the contacts with the outside world; with the dreams, however, which run in symbolic, dramatic way, it is the astral body of the person which symbolises the outer impressions, expresses them allegorically and transforms them into a quite dramatic dream. Only because in the present level of development our daytime ego is minded more realistically because we rely in our daytime consciousness above all on our deducing, calculating reason, therefore, any single sensory sensation appears to us to be linked with the others as just this is the case in the waking consciousness. However, we can imagine other states of consciousness; we can imagine that the human being looks deeper into nature. Then this purely rational view also comes to an end. This is just again the case of the higher kinds of soul-life. These should concern us less today; but what must occupy us today above all is the question: how is it possible that the human being shows regular actions, certain psychic phenomena in the somnambulistic state, which is an increase of the usual dream state? One can understand that only if one does not consider the human being as an isolated being, but in connection with the whole remaining world according to the theosophical world view; that one realises above all that outside us in the remaining world not only dead matter exists, but that in the outside world higher forces are active.

The human being normally does not put the question to himself: why do we find the laws, the concepts and ideas in the outside world which we have excogitated in our mind in a lonesome twilight hour? The human being mostly does not get the most significant phenomena clear in his mind, phenomena which throw the brightest light on the nature of the human being. However, think only once about the fact that the mathematician sits in his room, mulls over the question what is a circle, an ellipse that he finds this law of the ellipse, of the circle without observation of anything outside him and illustrates them on paper, and then after he has produced these laws out of himself, he finds these laws in the orbits of the planets and in other phenomena of the outside world. It is that way wherever one goes in our spiritual life. The laws which our mind thinks up in the loneliness are the same laws which also control this outside world. If we call that which the human being thinks up wisdom, so we must say: wisdom becomes apparent in the human ego and outdoors in the world we find that the things are built in the same way in which the human being can recognise them using his thinking. But we find if we more exactly look at the world that this wisdom of the world excels even a lot of that which the human being can think up and concoct.

I give some extreme examples: take the performances of the beavers. The performances of the beavers are of really astonishing kind, not only that their dens are true creations of an instinctive architecture which could not be more perfect if one erected them according to all rules of mechanics and engineering. No, they deliver something else: they protect themselves in their hiding places by means of dams with which they keep the water away, accelerate or slow down it in certain way. These dams are built in such a way against the power of the water that an engineer who has learnt long to get to know the mechanical principles according to which one must make such an arrangement best of all could not make them better. Yes, they are built in such a way that one can calculate from the inclination of these dams and from the angles which speed or power the flowing water has. They are constructed in such a way that the engineer could not calculate them better in his engineering firm using his science which a lot of human thoughts and endeavours has produced.

Now another example: consider a usual human femur. This femur is, if you look at it with the microscope, no compact structure like a piece of mortar, but the bone seems to be fragile, a composition of delicate formations which are built up like a quite delicate frame and scaffolding. A network of fine bone trabeculae is built up; these are interwoven and support each other; and if one study this whole network of bone trabeculae, one perceives a strange wisdom of nature with the construction of such an organism. If one wanted to build, for example, a scaffolding which should support the single parts of a frame in such a way that one achieves the greatest possible effect with the slightest expenditure of energy, one could not make better than nature in its wisdom has constructed such a femur from countless small bone trabeculae which hold and support each other. You find the wisdom that the human being can invent after many mental efforts in any single part of nature.

If we could study nature, we could pour out our mind over nature, so that we could perceive in nature outside, then we would perceive nature not as a product by chance, but as the result of infinite wisdom. Imagine instead that the calculating reason perceives the impressions of the outside world through the gates of the senses and can only think about that which it perceives from without, imagine instead that you would have no senses, but the reason would be poured out as it were over the whole nature. You would not perceive the effects of the things on our senses but the being of the things themselves, then you would stand in the wisdom of nature, then you would be a part of the wise nature. One can attain this really, if our waking consciousness is eliminated. One attains that with somnambulists as I have suggested now. I said that one may imagine that our reason, our consciousness forces its way from our brain and penetrates the wisdom of nature in any of its performances and facts.

Because we have such clear, waking consciousness, we are secluded from the remaining nature; that is why we must receive the impressions of nature through the gates of our senses. Here is the flame, it makes an impression on my eye; the eye is the gate through which the impression gets to my consciousness. My consciousness causes the mental pictures from within. I am secluded from the outside world because I have sensory gates, and this outside world must enter through the sensory gates into my consciousness first. I am in the situation in my consciousness compared with the remaining world like somebody who stands on a meadow and has a view in all directions and then enters a small house and takes note of everything that is on the meadow only through the windows of the small house.

Thus is the wisdom of the whole nature which we perceive in every bone, in every plant which appears from the starry heaven down to the microscopic smallest particle of the body. This wise nature has entered as it were into our consciousness as in a single point and has erected the shell of our organs with their sensory gates round us. Our consciousness is secluded from this being outside and can take up the being outside only through the sensory gates.

However, if you eliminate the consciousness, then you get contact, then you live really again connected with the outside world; because the astral body is not separated from the remaining world like the ego, your immediate consciousness. No, everywhere astral threads run out in all directions, so that you witness the life of the whole outside world and not only that of the physical nature, but also the astral and spiritual processes which are perpetually around us. We perceive them if our consciousness is eliminated. What we remember, think up and deduce appears in the somnambulistic state immediately as a phenomenon which the outside nature leads in. As well as you see no star in the sky during the day with the bright sunshine, while, nevertheless, the whole sky is covered with stars because the bright sunshine outshines the light of the stars, it is the same with our bright waking consciousness. What exists in our physical or astral bodies is a weak light, are weak processes which the bright waking consciousness drowns out. If we extinguish this, it will become visible what takes action in the lower bodies like the stars become visible if the sun does no longer shine. In such circumstances are somnambulistic persons and, therefore, we have to realise that the person is in a closer, more immediate connection with the remaining nature if a somnambulistic state happens. It is in such a way to use a nice expression of the German thinker Stilling who characterised this circumstances wonderfully at the end of 18th and outset of the 19th century: “if the sun of the bright daytime consciousness sets, the stars shine in the somnambulistic consciousness.”

Nevertheless, we have to ask ourselves: can we rely on these phenomena which appear during the somnambulistic state? They are true phenomena, they concern a reality; but this reality approaches us with exclusion of the organ which the human being has developed gradually, so that he can orientate himself in the world, with exclusion of his bright daytime consciousness. A state is really caused in the human being which reveals something to him that remains, otherwise, concealed but which downgrades him from a level which he got once. Because we know as theosophists that the states which the human being reaches this way and which should allegedly be “higher,” are really states which he has gone through before he attained his present full human consciousness.

I cannot explain that to you today; but just as the scientific theory of evolution shows us the purely physical evolutionary processes, theosophy shows us that the human beings gradually got to the level which they have today. This consciousness, through which we orient ourselves in our environment, only appeared after we had gone through other states of consciousness in millions of years of slow development. The human being had a kind of dream consciousness before he developed this bright daytime consciousness in himself. At that time he was really a being which did not perceive the processes round itself in the way as we perceive them with our bright daytime consciousness, but everything round us was symbolised, as well as the dream symbolises even today.

A big number of the legends which are still preserved come from such times in which the human beings were still near this dream consciousness and formed these symbolic legends. About that you can find more precise information in a very interesting book of my deceased friend Ludwig Laistner who collected the different forms of legends of the world and showed how these legends were worked out from a symbolising human consciousness not yet awoken to the daytime consciousness. There some legends are really attributed to such states of the somnambulistic consciousness.

If we go back even farther, we get to lower and lower states which were, however, closer to nature and to the starting point of the physical evolution at the same time. When the human being began as a wish of the divine being at first, he was generally in a kind of deep trance. At that time the whole humankind was in a kind of deep trance, in a similar trance in which today those somnambulists can be who can be transported into the deepest, so-called magnetic sleeping states. The human being has gone through all these states once, and now we are in the period of the bright waking consciousness. This is even a transitional state which leads us to that ability within the waking consciousness that the human being had in former times but without the waking consciousness, because it was not yet developed.

This is the future course of human development: again pouring out the spirit on nature directly to become clairvoyant with full waking consciousness. Some among us who have developed their inner organs using certain methods which theosophy gives are already ahead of the development and able to look really with full waking consciousness into this world of the beings and the spiritual life which surrounds us. Today certain individualities are already among us who are, so to speak, again free of the gates of the senses who are in immediate contact with the spiritual environment. On account of their clairvoyant ability they experience the higher facts with full waking consciousness which are closed to the usual consciousness as we go through between tables and chairs, where they perceive the spiritual world round themselves, which surrounds us at every moment. The theosophical teachings flowed from such views. The somnambulistic consciousness delivers similar teachings in certain respect, and what a somnambulistic person can see after elimination of the bright waking consciousness is often the same that the clairvoyant sees with his bright waking consciousness. But the somnambulist can never control what she/he sees; the somnambulist never is able to control what she/he tells you about spiritual processes in the environment what she/he tells you about percepts which one cannot see by means of the senses. He/she cannot even control whether that which he/she perceives is really true, as she/he perceives it.

The strangest delusions may happen to the somnambulists. You can stand before this somnambulist and can say to her/him that you are a person living at another place. The somnambulist will believe this absolutely, will have the true impression that you are that man as whom you pose. The somnambulist believes it, and this becomes the danger. If the somnambulist informs us not only about such easily controllable matters, but if the somnambulist informs us about the higher world which we cannot perceive with the senses, about the so-called astral world or about the higher spiritual world, then it can happen that the somnambulist says to you that she/he perceives any deceased person. Indeed, the somnambulist perceives a spiritual fact, she/he perceives a being; but it does not need to be right that this being is the deceased person in question. This can be another being, a being which generally has nothing to do at all with a usual earthly being. It may be a being which lives in the astral world and has never entered into an earthly world. Briefly, the somnambulist can never convince her/himself because he/she does not have the controlling consciousness whether the impression which he/she had is the right one.

This is a danger for the somnambulist, above all a danger which the astral world immediately offers if one enters it. This astral world has—I can say this only by way of a hint—quite different concepts, for example, of good and bad, Our earthly world has concepts of good and bad which are adjusted to our sensuous states. The astral world has another good and bad. If now the somnambulistic person perceives in the astral world, his concepts of good and bad are shaken very easily, and this is the reason why somnambulistic media that inform you in the beginning really only about true matters out of this somnambulistic state of consciousness can be ruined thoroughly in time, so that they can impossibly distinguish deception from reality.

It is a matter of course for somebody who knows these higher realms that he does not presuppose that the medium has cheated, even if the facts are not correct. A mediumistic woman may go, for example, to the next best corner shop—this is a case of whose truth I have convinced myself, she is in such a somnambulistic state, that her ego-consciousness, her waking consciousness is extinguished; she buys a small picture of a saint which she puts in her pocket. Then she gets out of this somnambulistic state and has no notion where she got the small picture from. Later she gets—the somnambulistic states are of very intricate kind—again in the trance state and produces the small picture as something that she has brought in from the super-sensible world to this world. The somnambulistic woman, the medium, never has a notion of the fact that she herself bought this small picture or in which way she got it. She is absolutely honest in the usual sense, although the fact is a feigning. Thus the case can happen because of the influence which is exerted on such a somnambulist after the elimination of the waking consciousness that a deception takes place; however, the medium needs not to be a swindler, but she may be completely intact and honest.

This shows you that we can do nothing but to position ourselves on the theosophical point of view if we consider the question of somnambulism Theosophy and the theosophical movement are of the determined view that one should enter the higher spiritual world, which can also be made accessible to us by somnambulists, only in the presence of a clairvoyant with a waking consciousness who knows how to get used to the spiritual world, who knows a lot about the spiritual world like about the physical one.

Therefore, theosophy demands that if experiments with media should be done—and, indeed, conditions may happen where this is recommended—that they take place only in the presence of a perfect expert, of a clairvoyant working with waking consciousness who can have an overview of everything that happens there really, while the medium and normally also those who experiment with the medium are not able to have an overview of this. Such mediumistic phenomena do not involve a danger at any rate; but we have seen that this danger may result because the sense of direction is missing. Every clairvoyant who works with waking consciousness knows at any single moment what takes action and what a somnambulist sees really, even though she/he pretends to see something else; he knows which influence really takes place, even though the somnambulist pretends that this or that influence takes place. This is just the difference between spiritual science and other similar attempts. I would not like to doubt the truth of the other attempts in any way, but its reality also applies, of course, as well as it applies to other attempts. Because such experiences cannot achieved in one go, because it is impossible that a complete ideal is realised at every point in time, therefore, theosophy does not regard as its task to combat other spiritual attempts like the experiments with somnambulists, because one knows that these experiments produce the same result in the end: the conviction of a spiritual world round us.

But the theosophical movement itself tries only to perform under the ideal of the conscious clairvoyance what it has to do in accordance with other spiritual movements. In accordance with other spiritual movements it wants to work, it wants to look at the other spiritual movements as its brother movements. It is ready any time, if it is asked for advice whether this and that is real and true in this or that sense, to give this advice. However, it will let all spiritual attempts be carried out only under the aegis of the expert clairvoyance. This applies to the spiritistic like other spiritual attempts. Occult researches are to be carried out for the purposes of theosophy only under the influence of individualities who can have an exact overview, in conscious way what it concerns. Also one is allowed to heal spiritually only in such a way as one heals physically: with full conscious overseeing the concerning circumstances.

Theosophy looks at the somnambulistic phenomena that way. You see that the theosophical view defers somewhat from the superficial external view which sees in the somnambulistic phenomena nothing else than pathological, abnormal phenomena to be rejected, and it also has somewhat different views of these phenomena than those have who believe only on account of them to get to know the higher spiritual life. Theosophy knows where these phenomena come from. It can inform of these phenomena using its clairvoyance. It considers the other attempts and movements, however, which are related to these phenomena in the sense that they regard them as manifestations of the spiritual life as brother movements, with which it strives for the same goal: to give a spiritual, a really idealistic world view, a true knowledge of the spiritual world to the present materialistic humankind.

This is a deep truth which a German seer about whom one normally does not know that he is a seer, namely Goethe, expressed that we cannot unveil the secrets of nature with the help of our tools, not by mechanical, physical tools, but that the mind has to search for the spirit everywhere

Nature, mysterious in day’s clear light,
Lets none remove her veil,
And what she won’t discover to your understanding
You can’t extort from her with levers and with screws.
Faust I, verses 672-675

But Goethe did not doubt the manifestations of the spirit around us; because he realised clearly what he expressed in his Faust in the nice words from which he said that a sage spoke them:

The spirit world is not sealed off –
Your mind is closed, your heart is dead!
Go, neophyte, and boldly bathe
Your mortal breast in roseate dawn!
Faust I, verses 443-446