The Rudolf Steiner Archive

The Anthroposophical Society was founded on December 28th 1912 in Cologne, German, with about 3000 members. By 1923, the international growth of of the Anthroposophical Society made restructuring necessary. This restructuring took place during the Christmas Conference in 1923.

The General Anthroposophical Society is, “an association of people whose will it is to nurture the life of the soul, both in the individual and in human society, on the basis of a true knowledge of the spiritual world.” The Society is public, without political agenda or religious affiliation. Its activity is seen today in independent national societies and initiatives throughout the world, with members from all cultures and continents.

The aim of the Society, the School of Spiritual Science and the Goetheanum is to make a spiritually based contribution to the life of humanity in the world of today and tomorrow.

This text is from a pamphlet printed by the Anthroposophical Society of Great Britain.

1. TheAnthroposophical Society is a union of human beings who desire to further the life of the soul—both in the individual and in human society—on the basis of a true knowledge of the Spiritual World.
2. The persons gathered at the Goetheanum, Dornach, at Christmas, 1923—both the individuals who were present and the groups which were represented—form the foundation of the Society. They are convinced that there is in existence at the present time a real Science of the Spiritual World—discovered and elaborated for years past, and, in important particulars, already published. They hold, moreover, that the civilisation of to-day needs the cultivation of such a science. This is to be the task of the Anthroposophical Society. It will endeavour to fulfil the task by centering its activities on the spiritual science of Anthroposophy cultivated in the Goetheanum at Dornach, with all that results from it for human brotherhood, for moral and religious life, and for the artistic and cultural life in humanity.¹
3. The persons gathered together at Dornach in founding the Anthroposophical Society recognise and support the view of those responsible at the Goetheanum (represented by the Executive formed at the Foundation Meeting) in the following particulars:—“The Anthroposophy pursued in the Goetheanum leads to results which can be of assistance to every human being—without distinction of nation, social standing or religion—acting as an incentive in spiritual life. These results can in a real sense give rise to a social life based on brotherly love. The possibility of making them one's own and founding life upon them depends on no special degree of learning or education, but alone on a free, unbiased human nature. The researches, however, which lead to them, and the power of competent judgment on the results of research, are subject to a spiritual-scientific training which must be acquired step by step. The results are in their way no less exact than those of Natural Science; and when like these they attain general recognition, they will bring about a like progress in all spheres of life—not only in the spiritual but in the practical domain.”
4. The Anthroposophical Society is an entirely public organisation, and in no sense a secret society. Without distinction of nationality, social standing, religion, scientific or artistic conviction, any person feeling the existence of such an institution as the School of Spiritual Science—the Goetheanum in Dornach—to be justified, can become a member of the Society. The Anthroposophical Society is averse to any kind of sectarian tendency. Politics it does not consider to be among its tasks.

5. The Anthroposophical Society looks upon the School of Spiritual Science at Dornach as the centre of its work. This School will be composed of three classes. Members of the Society will—at their request—be admitted to the School after a period of membership to be determined in each case by those responsible at the Goetheanum. They thus gain entrance to the first class of the School of Spiritual Science. Applicants will be received into the second or third class respectively when those responsible at the Goetheanum deem them ripe for admission.
6. Every member of the Anthroposophical Society has the right to participate—under conditions to be announced in each case by the Executive—in all lectures, demonstrations and meetings of any kind arranged by the Society.
7. The establishment of the School of Spiritual Science is, to begin with, in the hands of Rudolf Steiner, who will appoint his collaborators and his eventful successor.
8. All publications of the Society will be open to the public as are those of other public societies.² The same will apply to the publications of the School of Spiritual Science; but in regard to these works, those responsible for the School reserve the right from the outset to deny the validity of opinions unsupported by the proper qualifications, namely by the training of which the works themselves are the outcome. In this sense, and as is customary in the recognised scientific world, they will admit the validity of no judgment which is not based on the requisite preliminary studies. The publications of the School of Spiritual Science will therefore contain the following notice:—“Printed in Manuscript for the members of the School of Spiritual Science, Goetheanum, Class ... No person is held qualified to form a judgment on the contents of these works, who has not acquired—through the School itself or in an equivalent manner recognised by the School—the requisite preliminary knowledge. Other opinions will be disregarded; the authors decline to take them as a basis for discussion.”
9. The object of the Anthroposophical Society will be the furtherance of spiritual research; that of the School of Spiritual Science the actual pursuit of such research. A dogmatic position in any sphere whatsoever shall be excluded from the Anthroposophical Society.
10. At the beginning of each year the Anthroposophical Society shall hold an annual General Meeting, when the Executive shall submit a full report and balance-sheet. The Agenda shall be issued by the Executive together with the invitation to all members six weeks before the meeting. The Executive may summon emergency General Meetings and fix the Agenda for such Meetings. Invitations to such Meetings shall be sent to members three weeks in advance. Motions by individual members or groups of members shall be sent in a week before the date of a General Meeting.
11. The members of the Society may join together in smaller or larger groups, on any geographical or other basis of activity. The seat of the Anthroposophical Society is at the Goetheanum, whence the Executive shall communicate to the members or groups of members what it considers to be the task of the Society. The Executive enters into communication with the officials elected or appointed by the several Groups. The admission of members is in the hands of the Groups; the forms of admission shall, however, be submitted to the Executive at Dornach for signature, the Executive signing them in confidence to the officials of the Groups. As a general rule every member shall join a Group. Only those who find it quite impossible to enter a Group should apply for admission at Dornach as individual members.
12. The subscription shall be fixed by the several Groups; each Group shall, however, send 12s. (twelve shillings) annually per member to the headquarters of the Society at the Goetheanum.
13. Each working Group formulates its own Statutes, but these must not be incompatible with the Statutes of the Anthroposophical Society.
14. The organ of the Society is the “Goetheanum” Weekly, which shall for this purpose issue a Supplement containing the official communications of the Society. This enlarged edition of the “Goetheanum” will be supplied to members of the Anthroposophical Society only.
15. The Foundation Executive of the Society will be as follows:—

    First President: Dr. Rudolf Steiner.
    Second President: Albert Steffen.
    Recorder: Dr. Ita Wegman.
    Members of Executive: Frau Marie Steiner,
    Members of Executive: Dr. Elisabeth Vreede.
    Hon. Secretary and Treas: Dr. Guenther Wachsmuth.

• 1. The Society is continuous with the Anthroposophical Society founded in 1912. With the same objects in view which were then defined, the intention is, however, to create a fresh point of departure, in keeping with the true spirit of the time.
• 2. The conditions, too, whereby one enters into the training of this School, have been described in published works, and their publication will be continued.

My dear friends,

Today I should like to link on what I am about to say to the laboratory scene in Goethe's Faust just represented, and to connect it in such a way that it may form a unity, as well as a starting point for more thorough deliberations tomorrow.

We have seen that the transition from the fourteenth and fifteenth centuries to the sixteenth and seventeenth forms a remarkably significant and suggestive incision into the whole course of human evolution—a transition from the Greco-Latin age to our fifth post-Atlantean epoch in which we are now living, out of which flow the impulses for all our knowledge and all our action, and which will last until the third millennium. Now, from all that you know of Goethe's Faust, and of the connection between this Faust and the figure of Faust originating in the legend of the sixteenth century, you will see that not only this sixteenth century Faust but also what Goethe has made of him is most closely connected with all the transitional impulses introduced by the new age, both from a spiritual and from an external, material point of view.

Now for Goethe the problem of the rise of this new age and the further working of its impulses was something very powerful, and during the sixty years in which he was creating his “Faust” he was wholly inspired by the question: What are the most important tasks and the most important trends of thought of the new man? Goethe could actually look back into the previous age, the age that came to an end with the fourteenth, fifteenth centuries, of which now so little is known even to science. As I have often said, what history tells of man's mood of soul, of his capacities and needs in former centuries, is indeed nothing but colourless theory. In the souls of men in the earlier centuries, even as in the centuries immediately preceding the age of Faust, things looked completely different from how they appear to the soul modern man, to human souls in the present epoch. And in his Faust Goethe has created a figure, a personality, who looks back in the right way on man's mood of soul in former centuries, in centuries long past, while at the same time he looks forward to the tasks of the present and those of the future.

But although at first Faust looks back to an era preceding his own, he can actually only see the ruins of a culture, a spiritual culture that has come to an end. He can look back only on ruins. To begin with we must always keep in mind the Faust of the sixteenth century, the historical Faust who actually lived and then passed into folklore. This Faust still lived in the old sciences that he had made his own, lived in magic, in alchemy, and mysticism, all of which was the wisdom of former centuries, and also the wisdom in particular of pre-Christian times. In the age, however, in which lived the historic Faust of the sixteenth century, this wisdom was definitely on the decline. What was accepted as alchemy, as magic, as mysticism, by those among whom Faust lived, was already in a state of confusion. It all originated in tradition, the legacy of older ages, but it was no longer possible to find one's bearings in it. The wisdom contained there was no longer recognisable. There were,all kinds of sound formulas here from past ages, and much real insight, but these could hardly be understood. Thus the historical Faust was placed into an age of decaying spiritual life. And Goethe constantly mingled the experiences of the historical Faust with those of the Faust he was creating, the Faust of the eighteenth century, of the nineteenth and indeed of many centuries to come. Hence we see Goethe's Faust looking back to the ancient magic, to an older type of wisdom, mysticism, that did not deal with chemistry in the modern, materialistic way, hoping to make contact with a spiritual world through its dealings with nature but no longer having the knowledge enabling it to do so in the way that was right for an earlier age. The art of healing, as it was looked upon in centuries long past, was by no means so foolish as modern science sometimes makes it out to be, but the real wisdom contained in it has been lost. It was already to a great part lost in Faust's time and Goethe knew this well. He knew it not only with his intellect but with his heart, with those soul forces that have specially to do with the well-being, the soundness, of man. He wanted to find an answer to the questions, the problems, arising from it; he wanted to know how a man, continually advancing, could arrive at a different kind of wisdom with regard to the spiritual world, a wisdom adapted to the new age, as the ancients had been able to attain their kind of wisdom which in the natural course of human affairs had now to die out. For this reason he makes his Faust a magician. Faust has given himself up to magic like the Faust of the sixteenth century. But he is still unsatisfied for the simple reason that the real wisdom of the old magic had already faded away. It was from this wisdom that the old art of healing sprang; all dispensing, the whole science of medicine, was connected with the ancient chemistry, with alchemy.

Now in touching on such a question we come at the same time to one of the deepest secrets of humanity—these secrets going to show that no one can heal diseases without also being able to produce them. The ways leading to the healing of disease are the same as those leading to its production. We shall shortly hear how completely in the ancient wisdom the principle prevailed that he who healed diseases was likewise able to produce them. Thus, in olden days, the art of healing was associated in men's s minds with a profoundly moral conception of the world. And we shall also shortly see how little what is called the new freedom in human evolution would have been able to develop in those days. Actually this freedom was not taken hold of until this fifth epoch of ours, the epoch following the Greco-Roman. We shall see what it would have been like if the ancient wisdom had persisted. But in every sphere this wisdom had to disappear so that man might make, as it were, a fresh start, striving towards freedom in both knowledge and action. This he could not have done under the influence of the old wisdom. In such times of transition as those in which Faust lived the old is passing away, the new has not yet come. Then arise such moods as may be seen in Faust in the scene preceding the one produced today. Here we see clearly that Faust both is and feels himself to be a product of the new age, in which the ancient wisdom still existed though it was no longer fully understood. We see how Faust accompanied by his famulus, Wagner, goes out from his cell into the green world where, to begin with, he watches the country people celebrating the Easter Festival out-of-doors in the meadows, until he himself is affected by the Easter mood. We see at once, however, that he refuses the people's homage. An old peasant comes forward to express this homage, for the folk think that Faust, as son of a former adept in the art of healing, must be distinguished in the same way, and be able to bring them health and blessing:

“Nay, of a truth, it is but meet
Our joyful day should see you here.
You proved a very friend in need,
In evil days when death was near.
And many a man stands here alive
Whom your good father, wrestling yet,
Snatched from the fever's burning rage,
When for the Plague a bound he set.
And you yourself, a young men then,
In every stricken house were found,
And corpse on corpse was carried forth,
But you came out, aye, safe and sound.
Steadfast in trials did you prove;
Helped was the helper from above.”

Thus speaks the old peasant, remembering Faust's connection with the ancient art of healing, not only the healing of physical diseases in the people but also the healing of their moral evil. Faust knows that he no longer lives in an age when the ancient wisdom could be really helpful to humanity, for it is already in decline. Humility begins to glimmer in his soul, and at the same time despondency over the falsity he is opposing. He says:

“Yet a few paces onward, up to yonder stone;
Here a brief while we'll rest us from our straying.
Here have I often sat and mused alone,
And racked myself with fasting and with praying.
For rich in hope and staunch in faith,
With tears and sighs and frenzied wringing
Of aching hands, to stay the Death
I thought, Heaven's Lord to mercy bringing.
And now the crowd's applause rings in my ears like scorn!
O could'st thou read what in my heart is hidden.
Father and son, no more than babe unborn,
Merit the fame that seeks them thus unbidden.
My father was a worthy gentleman,
To fame unknown, who sought with honest passion,
Yet whimsical device, as was his fashion,
Nature and all her holy rounds to scan;
In the Black's Kitchen's murky region,
Cloistered with masters of the craft.
He, guided by prescriptions legion,
Concocted nauseous draught on draught.
There a red lion with lily wedded,
A wooer bold within the tepid bath,
From bridal bower to bridal bower was speeded,
Racked by the naked fire's flaming wrath.”

After the manner of those days Goethe had thoroughly studied how the “red lion” (mercury-oxide, sulphurated mercury) used to be dealt with, how the different chemicals had been combined, what the results of these processes were, and how medicines had been manufactured from them. But all that no longer represented the ancient wisdom. Goethe also knew their mode of expression; what was to be shown was put into pictures; the fusion of substances was represented as a marriage. Hence he says:

“From bridal bower to bridal bower speeded,
And, thereupon, in gorgeous hues attired,
Shone the young Queen within the glassy cell.”

This was a technical expression; just as modern chemistry has its technical terms so in those days, when certain substances had reached a definite condition and colour, the result was called the young Queen.

“Here was the medicine, but the patients died”; they died in the days of Faust as they still die today in spite of many medicines.

“Here was the medicine but the patients died.
None asked the question: Who got well?
Thus have we wrought among these hills and valleys,
With hellish lecturaries, worse havoc than the malice
Of that same desolating pest.
Myself to thousands have the poison given;
They pined away—and yet my fame has thriven,
Till I must hear their shameless murderers blessed.”

This is Faust's sell-knowledge. This is how ho sees himself, he of whom you know that he has studied the ancient magic wisdom in order to penetrate into the secrets of nature. And through all that he has become spiritualised. Faust cannot remain satisfied like Wagner his famulus. Wagner contents himself with the new wisdom, relying on manuscripts, on the written word. This Wagner is a man who makes far fewer claims on wisdom and on life. And while Faust tries to dream himself into nature in order to reach her spirit, Wagner thinks only of the spirit that comes to him from theories, from parchments, from books, and calls the mood that has come over Faust a passing whimsy:

“I too have had my whimsies and my fancies,” (says Wagner)
“But no such freaks as that by any chances.
On woods and fields I soon have looked my fill.
I never shall begrudge the bird his pinion.”

He never wants to fly out on the wings of a bird to gain knowledge of the world!

“How elsewise flit we through the mind's dominion
From book to book, from leaf to leaf at will?”
Such snug delights the wintry eve console;
A blissful warmth in every limb comes o'er you;
Some venerable parchment then if you unroll
Ah, then, all heaven opens out before you!”

A thorough bookworm, a theory-monger! And so the two stand there after the country folk have gone—Faust, who wishes to penetrate to the sources of life, to unite his own being with the hidden forces of nature in order to experience them, and the other, who sees nothing but the external, material life, and just what is recorded in books by material means. It does not need much reflection to see what has taken place in Faust's inner being as the result of all the experiences which, as described by Goethe, he has passed through up to this moment. When we consider all that we meet with in Faust, we can be sure of this, however, that his inner being has been completely revolutionised, a real soul-development has taken place in him and he has acquired a certain spiritual vision. Otherwise he would not have been able to call up the Earth-spirit who storms hither and thither in the tumult of action. Faust has made his own a certain capacity not only to look at the external phenomena of the outside world, but to see the spirit living and weaving in all things. Then from the distance a poodle comes leaping towards Faust and Wagner. The way the two see the poodle—an ordinary poodle—the way Faust sees and the way Wagner sees it, absolutely characterises the two men, After Faust has dreamed himself into the living and weaving of the spirit in nature, he notices the poodle:

“Dost thou see yon black dog ranging through shoot and stubble?”

Wagner: “I saw him long ago; he struck me not in the least,”

Faust: “Look at him narrowly. What mak'st thou of the beast?”

Wagner: “A poodle who like any other poodle breathing
casts for the scent strayed from his master's heels.”

(The poodle goes circling round them.)

Faust: “Mark how, a mighty spiral round us wreathing,
Nearer and ever nearer yet he steals,
And see! unless mine eyes deceive me queerly,
He trails a fiery eddy in his train.”

Not only does Faust see the poodle but something stirs within him; he sees something that belongs to the poodle appearing as if spiritual. This Faust sees. It goes without saying that Wagner cannot de so; what Faust sees cannot be seen by the external eye.

Wagner: “I see a poodle, a black poodle only.
’Tis but some sport, some phantom of your brain.”

Faust: “Meseemth he softly coileth magic meshes
To be a future fetter round our feet”

Wagner: “He frisks in doubt and fear around us, lest ungracious
The strangers' welcome be. He thought his lord to greet.”

In this simple phenomenon Faust sees also something spiritual.Let us keep this firmly in mind. Inwardly struck by a certain spiritual connection between himself and the poodle, he now goes into his Laboratory. Naturally the poodle is there dramatically represented by Goethe as a poodle, and so it must be; but fundamentally we are concerned with what is being inwardly experienced by Faust. And in Goethe's every word he shows us in a most masterly fashion how in this scene Faust is passing through an inner experience. He and Wagner have stayed out of doors till late in the evening, till outwardly the light has gone, the dusk has fallen. And into the twilight Faust has projected the picture of what he spiritually wishes to see. He now returns home to his cell and is alone. When alone, such a man as Faust, having been through all this, is in a position to experience self-knowledge, that is, the life of the spirit in his own ego. He speaks as though his inmost soul were stirred, but stirred in a spiritual way:

“Now field and mead have I forsaken,
Which night enshroudeth, deep and still,
In us the better soul doth waken,
with a presaging, holy thrill.
Now stress of deed and storm of yearning
Sleep, at her all-compelling nod;
The love of man now bright is burning,
and burning bright the love of God.”

The poodle growls. But let us be quite clear that those are spiritual experiences; even the growling of the poodle is a spiritual experience, although dramatically it is represented as external. Faust has associated himself with decadent magic; he has associated himself with Mephistopheles, and Mephistopheles is not a spirit who can lead him to progressive spiritual forces. Mephistopheles is the spirit whom Faust has to overcome, and he is associated with him just in order that he may overcome him, having been given him not for instruction but as a test. That is to say, we now see Faust standing between the divine, spiritual world that bears forward the evolution of the universe, on the one hand, and on the other the forces stirring in his soul which drag him down into the life of the ordinary instincts, and these divert a man from spiritual endeavor. Directly anything holy stirs in his soul, it is ridiculed, the opposing impulses ridicule it. This is wonderfully presented now in the form of external events—Faust striving with all his knowledge towards the divine spiritual, and his instincts growling, as the materialist's mind growls, at spiritual endeavor. When Faust says: “Be quiet poodle,” he is really saying this to himself. And now Faust speaks—or rather, Goethe makes Faust speak—in a wonderful way. It is only when we study it word by word that we realise how wonderfully Goethe knows the inner life of man in spiritual evolution:

“When in our narrow chamber kindled
The lamp its cheerful radiance throws,
Bright gleams the light that erst had dwindled
Within the heart itself that knows.”

This is self-knowledge; seeking the spirit within itself.

“Reason again begins to speak”

A significant line, for whoever goes through the spiritual development Faust passes through during his life, knows that reason is not merely something dead within man, not only the reasoning of the head, but he realises how reason can become living—the weaving of an inner spirit that actually speaks. That is no mere poetical image:

“Reason again begins to parley
And hope to bloom that seemed dead.”

Reason again begins to speak of the past, of what is left alive out of the past. “Hope, blooms again that seemed dead,” that means that we find our will transformed, so that we know that we shall pass through the gates of death as spiritually living beings. Future and past are dove-tailed together in a wonderful way. Goethe now makes Faust say that through self-knowledge he can find the inner life of the spirit.

“Then for life's fountains long we dearly,
Ah, dearly, for life's fountain-head.”

And now Faust seeks to come nearer that towards which he is being pressed—nearer life's fountain-head. To begin with he seeks the path of religious exaltation; he picks up the New Testament. And the way in which he does so is a wonderful example of the wisdom in Goethe's drama. He picks out what contains the deepest wisdom of the new age—the John Gospel. He wants to translate this into his beloved German; and it is significant that Goethe should have chosen this particular moment. Those who know the workings of the deeply cosmic and spiritual beings realise that when wisdom is being put from one language into another, all the spirits of confusion make their appearance, all the bewildering spirits intervene. It is especially in the frontier regions of life that the powers opposed to human evolution and human well-being find expression. Goethe purposely chooses translation, to set the spirit of perversity, the spirit of lying (still inside the poodle) over against the spirits of truth. If we look closely at the feelings and emotions to which such a scene may give rise, the wonderful spiritual depths concealed in it become evident. All the temptations I have characterised as coming from what is inherent in the poodle, the temptation to distort truth by untruth, these go on working, and now they influence an action of Faust's which gives ample opportunity for such distortion, Yet, how little it has been noticed that this is what Goethe meant is still today made evident by the various interpreters of “Faust”; for what do these interpreters actually say about this scene? Well, you can read it; they say: “Goethe is indeed a man of external life, for whom the Word is not enough; he has to improve upon John's Gospel; he has to find a better translation—not: In the beginning was the Word, the Logos, but: In the beginning was the deed. That is what Faust after long hesitation decides on. This is a piece of Goethe's deep wisdom!” But this wisdom is not Faust wisdom, it is pure Wagner wisdom, genuine Wagner wisdom! Just like that wisdom quoted over and over again when, later, Faust speaks such beautiful words to Gretchen about the religious life:

“Who, then, can name Him? who thus proclaim Him? ...
The All-embracing, the All-sustaining ...”

And so on. What Faust says to Gretchen then is quoted repeatedly and represented as deep wisdom by the learned gentlemen who quote it:

“Who can name Him?
Who thus proclaim Him:
I believe Him?
Who hath that feeling,
His bosom steeling,
Can say: I believe Him not?
The All-embracing,
The All-sustaining,
Clasps and sustains He not
Thee, me, Himself?
Springs not the vault of Heaven above us?
Lieth not Earth firm—’stablished ’neath our feet?
And with a cheerful twinkling
Climb not eternal stars the sky?
Eye into eye gaze I not upon thee?
And floats in endless mystery
Invisible visible around thee? ...

These words of Faust's are often represented as deep wisdom! Now if Goethe had meant it to be accepted as such deep wisdom, he would not have put the speech into the mouth of Faust when he was trying to instruct the sixteen-year-old Gretchen. It is Gretchen-wisdom! We must take things seriously. The pundits are under a misapprehension and have mistaken this Gretchen-wisdom for deep philosophy. Faust's suggestion for the translation of the Bible is also taken for especially profound wisdom, whereas Goethe simply means to represent how men bandy about truth and error when they undertake much a task. Goethe has represented the two souls of Faust very profoundly indeed, here in this scene of the translation of the Bible.

“It is written: In the beginning was the Word.” We know that this is the Greek Logos. That actually stands in the John Gospel. In opposition to it there rises up in Faust what is symbolised by the poodle and it is this that prevents him from reaching the inner meaning of the Gospel. Why does the writer of the John Gospel choose precisely the Word, the Logos? It is because he wishes to emphasise that the most important thing in the evolution of man on earth, what really makes him externally man in this Earth-evolution, has not evolved gradually but was there in the primal beginning. What is it that distinguishes man from all other beings? The fact that he can speak, whereas no other being, animal, vegetable or mineral, can do so. The materialist thinks that the Word, Speech, the Logos, through which thought vibrates, was required by man only after he had passed through animal evolution. The Gospel of John takes the matter more deeply and says: No, in the primal beginning was the Word. That is to say, man's evolution was planned from the beginning; he is not in the materialistic Darwinian sense, simply the highest peak of the animal world; in the very first design of Earth-evolution, in its primal origin, in the beginning, was the Word. And man can develop on Earth a ego, to which animals do not attain, only by reason of the Word being interwoven with human evolution. The Word stands for the Ego in man. But against this truth the spirit of falsehood which has entered Faust rebels; he must go deeper to understand the profound wisdom of John's words,

“Already I am held up!”

But actually it is the poodle, the dog in him and what dwells in the dog, that is holding him up. He can get no higher; on the contrary he sinks much lower.

“Already I stick, and who shall help afford?
The Word at such high rate I may not tender;
The passage must I elsewise render,
If rightly by the Spirit I am taught.”

Seeing Mephistopheles coming to him he thinks that he is being “enlightened by the Spirit,” whereas in reality he is beclouded by the Spirit of darkness, and sinking lower.

“ ’Tis written: In the beginning was the Thought.” What is not higher than the Word. Sense, as we can easily prove, plays its part in the life of animals also, but the animal does not attain to the human Word. Man is capable of sense, thinking, because he has an astral body. Faust descends from the Ego to the astral body more deeply into himself.

“... In the beginning was the Thought. (Sinn)
By the first line a moment tarry,
Let not thine eager pen itself o'er hurry!”

He thinks he is rising higher but he is sinking lower.

“Does Thought work all, and fashion all outright?”

No, he is descending lower still, from the astral body to the dense, more material etheric body; and he writes:

“... In the beginning was the Force.”

(Force is what dwells in the etheric body.)

“Yet even as my pen the sentence traces,
A warning hint the half-writ word effaces.
The spirit helps me!”

(The spirit dwelling in the poodle. )

“From all-doubting freed,
Thus write I: In the beginning was the Deed.”

And now he has arrived at complete materialism; now he has reached the physical body through which the external deed is performed.

(Logos) Word.........Ego
Thought..................Astral Body
Force......................Etheric Body
Deed.......................Physical Body

Thus you have Faust living and weaving in self-knowledge. He translates the Bible wrongly because the several members of man's being of which we have so often spoken—the ego, the astral body, the etheric body, and the physical body are working together in him, through Mephistopheles' spirit, in a chaotic way. And now we see how these impulses prevail, for the external barking of the dog is what stirs him up against the truth. In all his knowledge he cannot yet recognise the wisdom of Christianity. This is shown the way he connects Word, Thought, Force, Deed. But the impulse, the urge, towards Christianity is already alive in him, and by making use of the living force of what dwells there as the Christ, he overcomes the opposing spirit. He first tries to do this with what he has received from ancient magic. But the spirit does not yield, does not show himself in his true form. He then calls up the four elements and their spirits—the salamanders, sylphs, undines and gnomes, but nothing of all this affects the spirit in the poodle. But when he calls upon the figure of Christ, “the shamefully Immolated, by Whom all heaven is permeated” then the poodle has to show its true shape.

All this is fundamentally self-knowledge, a self-knowledge that Goethe makes quite clear. And what appears now? A travelling scholar! Faust is genuinely practising self-knowledge, he stands actually facing himself. Now for the first time the wild impulses in poodle-form, which have been resisting the truth, are working, and now he sees himself with a clearness that is still not clear! The travelling student stands before him but this is only Faust's other self, for he has not become much more than a travelling student with all a student's errors. Only now that he has learnt through his bond with the spiritual world to recognise the impulses more accurately,the travelling scholar—his own ego as up to now, he has developed it—confronts him as something more definite and solid. Faust has learnt like a scholar; he has given himself up to magic and through magic scholastic wisdom has been bedevilled. What has developed out of the old, good Faust, the old travelling student, is merely the result of his having added ancient magic to his learning. The travelling scholar is still present in him and meets him under a changed form; it is only his other self. This travelling student is himself. The struggle to be free of all that confronts him as his other self, is shown in the ensuing scene.

Indeed, in the different characters whom Faust meets, Goethe is always trying to show Faust's other ego, so that he may come to know himself better and better. Many of the audience may remember how in earlier lectures I explained that even Wagner was to be found in Faust himself, that Wagner was just another ego of Faust's. Mephistopheles, also, is only another ego. It is all self-knowledge; self-knowledge is practised for knowledge of the universe. But, for Faust, none of this is yet clear spiritual knowledge; it is all wrapt in a vague, dull spirit seership, impaired by the old, atavistic clairvoyance. There is nothing clear about it. It is not knowledge full of light, but the knowledge of dreams. This is represented by the dream-spirits fluttering around Faust—really the group-souls of all the beings that accompany Mephistopheles—and represented also by his final waking. Then Goethe says, or makes Faust say, clearly and unmistakably:

“What! am I once again then cheated?
And vanishes the spirit-foison thus?
That but a dream the devil counterfeited,
A poodle from my room broke loose?”

Goethe employs the method of directing attention over and over again to the truth. That he is representing a spiritual experience in Faust, is clearly enough expressed in the above four lines. This scene shows us too how Goethe was striving for knowledge of the transition from the old era to the new in which he himself lived, that is, from the fourth post-Atlantean epoch to the fifth. The boundary line is in the fourteenth, fifteenth, sixteenth centuries. As I have said before, whoever thinks as men think today can hardly picture—unless he makes a special study of it—the soul-development of past centuries. In the days of Faust only the ruins of it remained. How often we experience today that men are not trying to come to the new spiritual research for which we are striving; they are trying to renew the old wisdom. Many indeed think that by renewing what was possessed by the people of old they will be able to find a deeper, magical and mystical wisdom about nature. There are two errors closely connected with all human spiritual striving. The first is that men buy ancient books and studying them come to prize them more highly than the newer science. They generally prize them more highly simply because they do not understand them, the language in which they are written being actually no longer comprehensible. Thus, the content of old books that has become double-Dutch being often put forward when spiritual research is under discussion is the one mischievous thing. The other is that whenever possible old names are given to new endeavours in order to justify them. Look at many of the societies calling themselves occult, or secret, or something of the kind; their whole endeavour is to give themselves an early origin, to talk as much as possible about a legendary past, and they delight in the use of old names. That is the second mischievous error. We do not have to do all this if we really see into the needs and impulses of our own age and of the inevitable future. If we pick up any book where traditions still existed, we can see from the way they were presented that, through the legacy of the past, the memory of an ancient wisdom formerly possessed by man, was still there, this wisdom had fallen into decay. Its modes of expression, however, continued for a considerable time.

I have at my disposal a book printed in the year 1740, that is, in the eighteenth century, from which I should like to read you a short passage, and we may be sure that many seeking spiritual knowledge today, coming upon such a passage will say: What depths of wisdom we have here! Indeed, there are many who believe they understand a quotation of this kind. Let me read you the one I am referring to:

“The King's crown should be of pure gold, and he must be married to a chaste bride. Now, if thou desirest to work upon our bodies, take the Greedy Grey Wolf who, according to his name, is subject to the warlike Mars but by birth is a child of ancient Saturn, and found in the hills and dales of the world, obsessed by hunger. Throw him the body of the King that he may feed upon it.”

This is the way chemical processes were described in olden days, the way to which Faust alludes when he talks of how Red Lion is married to the Lily in the glass. We should not make fun of such things for the simple reason that the way we speak of chemistry today will sound to those who come later just as this sounds to us. But we must be quite clear that this particular passage belongs to a late period of decline. Allusion is made to a “Grey Wolf.” Now this “Grey Wolf” stands for a certain metal found everywhere in the mountains, that is then subjected to a certain process. “King” is a name given to a condition of substances; and the whole paragraph describes a chemical process. The grey metal was collected and treated in a certain way; then this was called the “Greedy Grey Wolf”, and the other the “Golden King”, after the gold had gone through a process. Then an alliance was made and this is described: “And when he had devoured the King. ...” It comes about, therefore, that the Greedy Grey Wolf, the grey metal found in the mountains, is amalgamated with the Golden King, a certain condition of gold after it has been treated chemically. He represents it as follows:

“And when he has devoured the King, then make a great fire and throw the Wolf into it.”

—thus the Wolf who has eaten up the Golden King is thrown into the fire.

“So that he may be completely burnt up and the King released again.”

The gold once more makes its appearance.

“When that has happened three times the Lion will have overcome the Wolf, and will find nothing more of him to consume. Then our body is ready to begin our work.”

In this way then he makes something. To explain what he makes, we should have to describe these processes in greater detail, especially how the Golden King is made; but that is not told us here. Today these processes are no longer used. But for what does the man hope? He hopes for what is not entirely without reason for he has already made something. For what purpose exactly has he made it? The man who had this printed will certainly not have done anything more than copy it from some old book. But for what purpose was it done at the time when such things were understood? That you may gather from the following:

“And know that this alone is the right way thoroughly to purify our bodies; for the Lion cleanses itself by the blood of the Wolf; for the tincture of this blood delights marvelously in the tincture of the Lion's, for the two kinds of blood are closely allied.”

Thus he praises what he has been the cause of producing. He has invented a kind of medicine.

“And when the Lion is satiated, its spirit becomes stronger than before, and its eyes dart forth a gleam of pride, bright as the sun.”

(This describes the properties of what he has in the retort.)

“Its inner being is then able to do much, and is useful for all that is demanded of it. When it is made ready, children of men attacked by severe sickness and many diseases are grateful to it; the lepers run after it, hankering after its soul's blood, end all who have infirmities rejoice heartily in its spirit; for he who drinks of this golden spring, experiences a complete renewal of his nature, the removal of evil, strength in the blood, force in the heart and perfect health in all the limbs.”

This, you see, indicates that we are concerned with a medicine, but it is also sufficiently indicated that this also has to do with man's moral character. For naturally if a healthy man takes it in the right quantity then what is here described will make its appearance. This is what he means, and this is how it was with the men of olden days who understood something of these matters.

“For he who drinks of this golden spring, experiences a complete renewal of his nature”

Thus, by means of the art he describes here, he strives to discover a tincture that can arouse an actual stirring of life in man.

“Thanks to the strength of the heart's blood, and the perfect healthiness of all the limbs, they are either enclosed within or sensitive outside the body, for it opens all the nerves end pores so that evil can be driven out and good can peacefully take its place.”

I have read this aloud chiefly to show how in these ruins of an ancient wisdom one may find the remains of what was striven for olden times. By external means taken from nature men strove to stimulate the body, that is, to acquire certain faculties, not only through inner moral endeavour, but through the medium of nature herself, applied by man. Keep this in mind for a moment, for from it we shall be led to something of importance which distinguishes our epoch from earlier epochs. Today it is quite the thing to make fan of the ancient superstitions, for then one is accepted in the world as a clever man, whereas this does not happen should one see any sense in the old knowledge. And all this is lost, and had to be lost, for reasons affecting mankind; for spirit-freedom could never have been attained through what was thus striven for in ancient days. Now you know that in books of an even earlier date than this antiquated volume—that indeed belongs to a very late period of decline—you find Sun and Gold indicated by the same sign ⊙; and Moon and Silver by the sign ☾. To the modern man the application of the one sign used for Sun and Gold, and the other used for Moon and Silver, two faculties of the soul he necessarily has himself, is naturally sheer nonsense. And it is sheer nonsense as we find it in the literature that often calls itself “esoteric”. For the most part the writers of such books have no means of knowing why in the olden days Sun and Gold, Moon and Silver, were characterized by the same signs.

Let us start from Moon and Silver with the sign ☾. Now if we go further back in time, say a few thousand years before the Mystery of Golgotha, before the Christian reckoning of time, men did not only possess the faculties later in ruins; at the time when such things came into existence they possessed still higher faculties. When a man of the Egypto-Chaldean culture said ‘Silver’ he did not mean only what we mean when we say ‘Silver’. In the language of that time, the word signifying a ‘Silver’ was quite differently applied. Such a man had the spiritual faculties, and he meant a certain kind of force-activity found, not only in a piece of silver that actually spread over the whole earth. What he wished to say was: We live in Gold, we live in Copper, we live in Silver. He meant certain kinds of living forces were there, and these flowed towards him especially strongly from the Moon. This he felt that something sensitive and delicate that was in its coarsest, most material form in the piece of silver. He really found these forces flowing from the Moon, but also spread out over the whole earth, materialized in a particular way in the piece of silver. Now, the enlightened man of today says: Yes, of course, the Moon shines with a silvery light so they believe that it consisted of silver. It was not so, however, but rather men had an aerosol experience, lost today, in connection with the Moon, in connection with something dwelling as a force in the whole terrestrial globe, and materialized in the piece of silver.

Thus, the force lying in the silver has to be spread out over the whole earth. Naturally when this is said today it is regarded as absolute nonsense, yet, even from the point of view of modern Science it is not so. It is not nonsense at all, quite the contrary. For I will tell you something that science knows today although it is not often mentioned it. Modern Science knows that rather more than four lbs of silver, finally distributed, is contained in a cubic body the length of an English knot that you may imagine out of the ocean. So that, in all the seas surrounding the earth, there are two million tons of finally distributed silver. This is simply a scientific truth that can be proved today. The oceans of the world contain two million tons of finely distributed silver—distributed in an extreme homeopathic degree, one might say. Silver is actually spread over the whole earth. Today this must be substantiated—if one does so in the way of ordinary Science, by taking water from the sea and testing it by the most exact methods of investigation; then, with the means of modern Science itself it is found that there are two million tons of silver contained in the oceans. It is not that these tons of silver have been somehow dissolved in the ocean, or anything of that kind; they belong to it, belong to its nature and being. And this was known to the ancient wisdom through those delicate, sensitive forces originating in the old clairvoyance, at that time still in existence. The old wisdom also knew that the earth should not be looked upon merely in the way of modern Geology, but that in this earth, most finally dissolved, we have silver.

I could go further; I could show how gold is also dissolved, how, besides being materially deposited here and there, all these metals finely dissolved are really present. Ancient wisdom, therefore, was under no misapprehension when it spoke of silver; it is contained in the sphere of the earth. It was known, however, as a force, a certain kind of force. The silver sphere contains certain forces, the gold sphere other forces, and so on. More still was known of the silver that was dispersed throughout the earth-sphere; it was known that in the silver lies the force controlling the ebb and flow of the tides, for a certain force animating the whole body of the earth lies within this silver and is relatively identical with it. Without it there would be no tides; this movement, peculiar to the earth, was originally set in motion by the silver-content. It has no connection with the Moon, but the Moon is connected with the same force, and hence ebb and flow appear in certain relation with the movements of the Moon, because both they and the tides are dependent on the same system of forces. And these lie in the silver-content of the universe.

Even without clairvoyant knowledge we are able to see into such things, and to prove with a certainty unattainable in any other sphere of knowledge, unless it be Mathematics, that there used to be an old science knowing these things and knowing them well. With this knowledge and what it could do the ancient wisdom was connected, the wisdom that actually controlled nature has to be regained only through spiritual research, as it is today and as it goes on into the future. We live in the age in which an ancient kind of wisdom has been lost and a new kind only beginning to appear. What arose out of this ancient wisdom? Those consequences I have already indicated. If we knew the secrets of the universe we could make man himself more efficient. Think of it! By external means we could make man more efficient. It was possible simply by concocting certain substances and taking them in appropriate quantities, to acquire faculties which today we rightly assume to be innate in a man, such as genius, talent, and so forth. What Darwinism fantastically dreamed was not there at the beginning of earth-evolution, but the capacity to control nature existed, and from that to give man himself moral and spiritual faculties. You will now see that, for this reason, man had to keep the handling of nature within limits; hence the secrecy of the ancient Mysteries. The knowledge connected with these Mysteries, the secrets of nature, did not consist merely of concepts, ideas and feelings, nor merely of dogmatic imaginations. Whoever wished to acquire it had first to show himself wholly fitted to receive it; he had to be free from any wish to employ the knowledge selfishly, he was to use both knowledge and the ability derived from it solely in the service of the social order. This was the reason why the knowledge was kept so secret in the Egyptian Mysteries. In preparation for such knowledge, the one to whom it was to be imparted gave a guarantee that he would continue to live exactly as he had lived before, not taking to himself the smallest advantage but devoting the efficiency he would acquire, by his mastery over nature, exclusively to the service of the social order. On this assumption initiation was granted to individuals who then guided the ancient culture, of which the wonderful works are still to be seen, though, because men do not know their source, they are not understood.

But in this way men would never have become free. They would, through their nature-influences, have been made into a kind of automata. An epoch had to supervene in which man would work through inner moral forces alone. Thus, nature becomes veiled for him because in the new age, his impulses, his instincts, having become free, he has desecrated her. It is at most since the fourteenth, fifteenth, centuries that his impulses have been thus freed. Hence the ancient wisdom is growing dim; there is nothing left but the book-wisdom and that is not understood. For no one who really understood such things as the passage I have just read you would refrain from using them for his own advantage. That, however, would call forth the worst instincts in human society, worse instincts than those produced by the tentative progress of what today is said to be scientific, where, without insight into the matter, it is in a laboratory, without being able to see deeply into things, they obtain some result or other, perhaps that one substance affects another in a certain way—well, just what goes on today in chemistry. They go on trying this and find that but it is spiritual science that will have to find a way back into the secrets of nature. At the same time it must found a social order quite different from that of today, for men to be able, without being led away into a struggle with the most unruly instincts, to realize what nature conceals and her inmost depths.

There is meaning and there is wisdom in human evolution; I have tried to show you this in a whole series of lectures. What happens in history happens—although often by means of most destructive forces—in such a way that meaning runs right through historical evolution. It is often not the meaning man imagines and he has to suffer much on the paths history takes to its ends. Everything that happens in the course of time is sure to make the pendulum sometimes swing towards evil, sometimes towards the lesser evil; but by this swinging a certain condition of balance is reached. So then, up to the fourteenth, fifteenth centuries, a certain number of the forces of nature were known at least to a few; but this knowledge is now lost because the men of the newer age have not been attuned to it.

You see how beautifully it is pictured in the symbol standing for the forces of nature in the Egyptian legend of Isis. This image of Isis—what a deep impression it makes upon us when we picture it standing there in stone, but covered from head to foot with a veil, also of stone—the veiled Isis of Sais. It bears the inscription: “I am the Past, the Present in the Future; my veil no mortal man has yet lifted”. That has given rise to an unusually clever explanation—and a very clever people have accepted this clever explanation. We are told that the image of Isis is the symbol of a wisdom that can never be attained by man. Behind this veil is a being must remain eternally hidden, for the veil can never be lifted. Yet the inscription is “I am the Past, the Present and the Future; my veil no mortal man has yet lifted”. All the clever people then say: no one can fathom this being—are speaking about as logically as anyone who was to say: “I am John Miller you shall never know my name”. To say this is on a par with what you thus always hear said about the figure of Isis. To interpret the inscription: “I am the Past, the Present in the Future; my veil no mortal man has yet lifted” in this way, is as complete nonsense as to say: “I am John Miller, you will never know my name”. For what Isis is, stands written—Past, Present and Future; Time in its flight. Something quite different, therefore, from the clever explanation referred to is expressed in the words: “By veil no mortal man has yet lifted”. It means that this wisdom must be approached as those women are approached who have taken the veil, the vow of chastity; it must be approached with the same reverence, with a feeling that excludes all egoistic impulses. This is what is meant. It is like a veiled nun, this wisdom of ancient days. This is the feeling behind what is said about the veil.

Thus we see that in the days when the primal wisdom was a living thing, then either approached it in the proper way or had no access to it at all. But in the newer age men had to be left to themselves. They could no longer have this wisdom of old days, nor the forms of that wisdom. The knowledge of certain forces of nature was lost, those forces only to be known if experienced within—if they were at the same time lived inwardly. And at the time when materialism was at its height in the nineteenth century, at the beginning of the century, a force of nature appeared, the characteristic of which is recently expressed as follows: We have this nature-force but no one can understand it; it is even a secret for science.—You know how the force of electricity came to be used by man, and that electric power is such that no one can experience it inwardly through his normal forces; it remains an external force. And to a greater degree than one thinks that all the greatness of the nineteenth century arise through electricity. It would be quite easy to show how infinitely much in our present civilization depends upon electric power, and how much more, how very much more, will depend upon it in the future—even if it is employed in the present way without any inward knowledge. For in the evolution of human culture electric force has been put—as something by which man will be matured morally—in the place of the old, known force. Today in making use of electricity there is no thought of anything moral. There is wisdom in the progressive historical evolution of humanity. Man will mature by being able for a time to develop in his lower ego-bearer, in his uncontrolled egoism, what is deeply harmful—and in all conscience there is sufficient of this, as our own times clearly show. This would be quite out of the question should men have retained the ancient forces. It is electricity as a force in civilization which makes this possible. It is to a certain extent true of steam-power but to a lesser degree.

Now this is how the matter stands as I have explained to you. The first seventh part of our culture-period, that will last on into the third millennium, has passed; the peak of materialism has been reached. The social framework in which we live, that has brought about such lamentable occurrences in our days, is such that man cannot be subjected to it for another half-century without a fundamental change taking place in soul. For those having spiritual insight into world-evolution, this electoral age is, at the same time, the challenge to seek greater spiritual depth, a genuine spiritual deepening. For, to that force which remains outwardly unknown to sense-observation, there must be added in the soul the spiritual force line as deeply hidden as the electrical forces that also have to be awakened. Think how mysterious electrical power is! It was first drawn out of its secret hiding places by Galvani and Volta. And what dwells in the human soul, what is explored by Spiritual Science, that, too, lies hidden. The two like poles must meet each other. And as surely as the electric force is drawn out as the force hidden in nature, so surely will the force hidden in the soul,the force that belongs to it and is sought by Spiritual Science, also be drawn forth. This will be so, although today there are still many who look upon the endeavors of Spiritual Science as—well, almost as they might have looked upon the experiments of Galvani and Volta in the days they prepared their frogs and observed in the twitching of a leg that some force was at work. Did Science know that in the frog's leg lay the whole of Voltaic electricity, of Galvanism, all that is known today of electricity? Think back to the time when Galvani, it his primitive laboratory, was hanging his frog's leg to the window-latch; think of the moment when it began to twitch, and for the first time he was sure of this! It is true that it is not a question here of electricity itself being stimulated, but of contact electricity. When Galvani established this for the first time, could he suppose that the force that moved the frog's leg would someday be used by railways as a means of transport all over the world, or that with its aid thought would someday encircle the globe? It is not so very long since Galvani noticed this force in his frog's leg. If anyone had been expected such results to flow from this knowledge, he would certainly have been considered a fool. Thus, in our day, a man who presents the first beginnings of a spiritual science is considered a fool. A time will arrive when all that comes forth from Spiritual Science will be as important to the world, the moral world of soul and spirit, as a result of Galvani's experiment with the frog's leg for material civilization.

It is thus that progress is made in human evolution. It is only when we are aware of the things that we develop the will to collaborate in what can only be a beginning. If that other force, the force of electricity, which has been drawn out of its hiding place, has direct significance only for external, material culture, and only an indirect significance for the world of morality, what comes out of Spiritual Science will be of utmost importance in terms of its social significance. For the future, social institutions will be regulated by what Spiritual Science can give to humanity. Moreover, the whole of external, material culture will be indirectly stimulated by this Spiritual Science as well. I can only point to this today in closing.

Today we have seen Faust standing, as I said today, half in the old world and half in the new. Tomorrow we will expand this picure of Faust into one that will be a sort of worldview.

I should like, my dear friends, to make a few remarks about the Walpurgis-night performed yesterday, which we shall be playing again tomorrow, because it seems to me important to have a correct idea of how this Walpurgis-night fits in with the whole development of the Faust poem. It is indeed remarkable that, having brought such calamity upon Gretchen—her mother killing herself with a sleeping-draught, her brother coming into his end through the fault of Faust and Gretchen—Faust should then flee, leaving Gretchen completely in the lurch, and knowing nothing himself of what is happening.

An incident of this kind has naturally made no small impression on those who have studied the Faust poem with most sympathy. I will read you what was said on the subject by Schröer who certainly studied Faust with great warmth of heart. (You will find a note on Schröer in my recent publication Riddles of Man.) He says concerning the “Walpurgis-Night”:

“We are to suppose of Faust urged on by Mephistopheles, has fled, leaving Gretchen behind in misery. Her mother was dead, her brother killed. Close upon all this followed her confinement. She lost her reason, drowned her child, and wandered around until she was arrested and thrown into prison. Although Faust could not have known what befell Gretchen after Valentine's death, yet he had parted from her in circumstances that make it appear very unnatural to see him now, two days after, strolling—as it appears in the text—at his ease on the Brocken. It is obvious, however that the Walpurgis-night was not written in close coordination with the poem as a whole. The poet is clearly no longer in a pathetic vein, but attacks his subject with a touch of irony. The underlying idea of linking this scene with the whole is quite clear. Mephistopheles takes Faust away to the Brocken to bewilder him and make him forget Gretchen. But the love in Faust is stronger than Mephistopheles can understand. The witch-apparitions did not attract him; in the midst of the frenzied confusion the image of Gretchen rises before him—this thought certainly does not arise with sufficient insistence in the whole Walpurgis-night take too great a place in relation to the dramatic action. It grew to an independent whole becoming all the more excessive by reason of the addition of the “Walpurgis-night Dream”. This of course applies only to the Walpurgis-night as part of the tragedy.”

Thus, even a man having a real love for Faust cannot explain to his own satisfaction how it comes about that, two days after the calamity, Faust is to be seen full of vigour walking with Mephistopheles on the Brocken.

Now I should like your here to set against against this, something purely external—that the Walpurgis-night belongs to the most mature part of Goethe's Faust. It was written in 1800–1. As a quite young man Goethe began to write his Faust, so for that we may go back to the beginning of the seventies of the eighteenth century—1772, 1773, 1774; it was then he began to write the first scenes. In 1800 or so he was all that older and had passed the great experiences, recorded, for instance, in the story of the Green Snake and the Beautiful Lily written before the Walpurgis-night that he now adds to his Faust. The Walpurgis-night Dream was actually written a year earlier than the Walpurgis-night itself. We may therefore suppose that Goethe took it very seriously the fitting of the Walpurgis-night mysteries into Faust. But the difficulty of understanding it can never be overcome unless we bear in mind that Goethe's meaning was really of a spiritual nature.

I have a pretty considerable knowledge of the commentaries on Faust written up to the year 1900, but not so much of those that were later; but up to 1900 I know them almost all, though since that I have not gone so deeply into what has been written on the subject. This I do know, however, that no one has taken it from a spiritual point of view. It may be objected, no doubt, that is asking too much of us to suppose that, two days after such a great misfortune, Faust should have gone off on a ramble in this carefree way. But Goethe was really not the commonplace, imperturbable Monist he is often pictured; he was a man, as the details of this Walpurgis-night themselves show, deeply initiated into certain spiritual connections. Anyone familiar with these connections, can see that there is nothing dilettante about the Walpurgis-night; everything in it shows deep knowledge. To speak rather trivially, you can see that there is something behind it, that it is not an ordinary poem but written out of understanding for what is spiritual. Anyone with the certain knowledge, can easily judge by details whether realities are spoken of, whether a poet's description is the result of spiritual understanding, or whether he is just thinking out something about spiritual worlds and their connections—for instance, the world of witches. O ne must cultivate a little observation in such matters.

I will tell you a simple story—I could tell you hundred of the same time—to illustrate how it can be seen from details whether, in what one is dealing with, there is anything behind. It goes without saying that sometimes one may be mistaken; it depends on the way the matter is presented.

I was once in a gathering of theologians, historians, poets, and so on. In this assembly the following story was told. (This was all long ago, nearly thirty years, in the eighties of the nineteenth century). Once in a church in Paris a Canon was preaching in a very fanatical way against superstition. He would only concede what the Church conceded. Above all he wished to prevent people from believing things that were objectionable to him in particular. Now this Canon in his fanatical sermon tried to convince his hearers that Freemasonry was a very evil thing. (Catholic clergy, you know, very often preach about Freemasonry and its potential dangers). He now only wished to maintain that it is a very reprehensible doctrine, and that those connected with that are thoroughly bad men. He would not allow that there was anything spiritual in many of such brotherhoods. Now, a man is listening to this who had been taken there by a friend, and it seemed to him very strange that the Canon of a great community should be speaking thus to a large congregation, for he himself believed that spiritual forces do work through such societies. The two friends waited for the preacher after the sermon and discussed the matter with him. He, however, fanatically persisted in his opinion that all this had nothing to do with what is spiritual, that Freemasons were just evil men with a very evil doctrine. Then one of the two, who knew something about the matter said: I suggest, Your Reverence, that you should come with me at a fixed time next Sunday. I will put you in the private seat in a certain lodge, from which you can watch what is going on unseen. The preacher said: very well. But may I take sacred relics with me?—he was beginning, you see, to be frightened! So he took the relics with him and was led to the place where he could sit in concealment. At a given signal he beheld a very strange-looking individual with a pale face moving towards the presidential chair, and he moved without putting one foot before the other, but making himself glide forward.—this was all described very exactly and the man continued: now he set his relics to work, pronounced the blessing, and so on, so that there immediately arose a great disturbance in the assembly, and the whole meeting was broken up.

Afterwards, a very progressive priest, a theologian, who was present, declared that he simply did not believe in the thing, and another priest alleged that he had heard in Rome that ten priests there had taken an oath vouching for the Canon's veracity. But the first priest replied: I would rather believe that ten priests had taken a false oath than that the impossible is possible. Then I said: the way in which it was told is enough for me. For the way was the important thing with regard to the gliding.

You meet with this gliding in the Walpurgis-night also; Gretchen, when she again appears, also glides along. Thus with Goethe even such a detail is relevant. And every detail is presented in this way, nothing is irrelevant from a spiritual point of view.

What is it then we are dealing with? We are dealing with something which shows that, for Goethe, the question was not whether it would be natural for Faust, two days after the catastrophe, to be going for a pleasant country ramble on the Brocken. No, what we are dealing with is a spiritual experience coming to Faust during Walpurgis-night, an experience he could not avoid which came to him as the definite result of the shattering events through which he had passed. We must realize, therefore, that his soul has been snatched out of his body, and has found Mephistopheles in the spiritual world. And it is in the spiritual world that they wandered together to the Brocken, that is to say, they meet with those who are also out of their bodies when they go to the Brocken; for naturally the physical body of those who make this journey remains in bed.

In the days when such things were intensively practiced, those who wished to make this journey to the Brocken (the time for it is the night of April 30) rub themselves with a certain ointment whereby—as otherwise in sleep—the complete separation of the astral body and ego is brought about. In this way the Brocken journey is carried out in spirit. It is an experience of a very low type, but still experience that can be carried out. No one need think, however, that he can obtain information about the mixing of the magic ointment any more easily than he can obtain it about the way in which van Helmont, by rubbing certain chemicals into parts of the body, has contrived consciously to leave it. This leaving of the body has happened to van Helmont. But this kind of thing is not recommended to those who, like Franz in Hermann Barr's Ascension,¹ find it too tedious to do the exercises and to carry out the affair in the correct way. But I know well that many would consider themselves lucky were methods of this kind to be divulged to them!

Well then, my dear friends, Faust, that is, Faust's soul, and Mephistopheles, on the night of April 30, actually find themselves together with a company witches also outside their bodies. This is a genuine spiritual occurrence, represented by Goethe out of his deep knowledge. Goethe is not merely showing how one may have a subjective vision; to him it is clear that when a man leaves his body he will meet with other souls who have left theirs. Mephistopheles indicates this conclusively when he says:

In the realm of dreams and glamour
as it seems we now have entered.

They have actually entered another realm, they have entered the soul-world and there meet with other souls. And we naturally find them within this world as they have to be in accordance with the after effects of their physical life. Faust has to go back into his physical body. So long as the conditions are there are for man to go back into his physical body, that is, while he is not physically dead, so long does he bear about with him, on going out with his astral body, certain inclinations and affinities belonging to his physical existence. Hence, what Faust says is quite comprehensible, that is, how he is enjoying the Spring air of the April night just passing into May; naturally he is perfectly conscious of it since he is not entirely separated from his body, but only temporarily outside it. When a man is outside his physical body, as Faust was here, he can perceive all that is fluid and all that is of an airy nature in the world, though not what is solid. Of solid things he can only perceive the fluid in them. Man is more than 90% fluid, a column of fluid, and has in him quite a small percentage of what is solid. Thus you need not imagine that when outside he is unable to see another man; he can only see, however, what is fluid in him. He can perceive nature too, for nature is saturated with fluid. All that is here pictured that shows deep knowledge. Faust can perceive in this way. But Mephistopheles, that is Ahriman, as an Ahrimanic being has no understanding of the present earth; he belongs relate to what has lagged behind, and hence he feels no particular pleasure in the Spring. You remember how I explained to you in one of my last lectures that in winter a man can remember what is connected with the Moon. But what is connected with the present moon, now that it is Earth-Moon, does not particularly appeal to him. What has to do with the Moon, that unites itself with the former Moon-element, when fiery, illuminating forces issued from the Earth—that is man's element; the Will-o'-the-wisps not the moonlight. This reference to the Will-o'-the-wisps, issuing from the moon element still in the Earth, it is in accordance with the exact truth.

I draw your attention in passing to the fact that the first part of the manuscript of the Walpurgis-night is not clear owing to some negligence; in these editions there is everywhere something almost impossible. It did not occur to me until we were rehearsing that corrections would be needed even in the Walpurgis-night. In the first place, in these copies, the alternated song between Faust, Mephistopheles and the Will-o'-the-wisps, the alternate singing and the alternate dancing, are not assigned to the several characters. Now the learned people have made various distributions that, however, do not fit the case. I have allotted it all in such a way that what we so often find given to Faust belongs to Mephistopheles:

“In the realm of dreams and glamour,
As it seems, we now are entered.
Lead us truly through the clamor (this is said to the will-o'-the-wisps)
Thither where our aims are centered
Through the wide and desert spaces.”

Even in Schröer's version I find this given to Faust, but it really belongs to Mephistopheles—as it was spoken, you will remember yesterday. What comes next belongs to the Will-o'-the-wisps:

“Lo now! Lo! how swiftly races
Tree past tree! How the gigantic
Crags lean over, and the antic
Rocky snouts that stand in cluster
How they snort and how they bluster!”

Then it is Faust's turn where reference is made to these things reminding him of the shattering experience he has passed through:

“Through the stones and turf what lustre,
Stream and streamlet downward springing.
Hark! ’tis murmurs! Hark! ’tis singing.
Hark! ’tis love-plaints sweet and olden,
Voices from yon-days all golden!
All our hope, and love and longing
Echo, too, like tales once told in
Far-off times, comes faintly ringing.”

Then, strangely enough even Schröer assigns what comes next Mephistopheles: it belongs, of course, to the Will-o'-the-wisp:

Woo hoo! shoo-hoo! nearer hover
Cry of screech-owl, jay and plover.” and so on.

Schröer gives these lines to Mephistopheles, that is obviously wrong. That last lines should go to Faust:

“Nay, but tell me, are we biding
Still, or are we onward riding?
Cliffs and green trees are sliding,
Will-o'-the-wisps their number doubles,
Blown up like transparent bubbles.
All in giddy whirls are gliding.”

I will here point out that there are still mistakes in what follows. Thus after Faust has spoken the words:

“Now through the air the wind doth howl and hiss,
And with what buffets beats upon my shoulder!”

You will find a long speech given to Mephistopheles. But it does not belong to him (though assigned to him in all editions). Only the first three lines are his:

“Clasp thou the cliffs old ribs! Cling to the boulders!
Else will it hurl thee headlong into the deep abyss!
The night is thick with rack.”

The lines following are Faust's:

“Hark how the groaning woods do crack.
Startled fly the solemn owls ...” and so on.

Not until the final line does Mephistopheles speak again:

“... Hear'st thou voices o'er us?
Far and dear that sing in chorus?
All the magic mount along
Wildly streams the wizard song.”

This had to be corrected, for things must stand in their right form. Then I have taken upon myself to insert just one line. For there are some things, especially where witches are concerned, that really cannot be put on the stage, and so have thought fit to introduce a line that does not actually belong.

Now I must admit that it has distressed me a good deal to see how corrupt the rendering is in all the editions and how it has occurred to no one to apportion the passages correctly. It must be kept clearly in mind that Goethe wrote Faust bit by bit, and that much in it naturally needs correction, (he himself called it the confused manuscript). But the correction must be done with knowledge. It is not Goethe, of course, who is to be corrected, but the mistakes made publication.

From what has been said it will be clear that Mephistopheles makes use of the Will-o'-the-wisp's as a guide, and that they go into a world that is seen to be fluctuating, in movement, as it would be perceived were everything solid away. Now enter into all that that is said there. How much real knowledge is shown in the way all that is solid is made to disappear! How all this is in tune with what is said by the Will-o'-the-wisps, Mephistopheles and Faust, as being represented by Goethe as out of the body. Mephistopheles indeed has no physical body, he only assumes one; Faust for the moment is not in his physical body; Will-o'-the-wisps are elemental beings who naturally, since it is solid, cannot take on the physical body. All this that proceeds in the alternated song shows that he wishes to lead us into the essential being of the supersensible, not into something merely visionary but into the very essence of the spiritual world.

But mow our attention is drawn to how, when we are thus in the spiritual, everything looks different; for in all probability any ordinary onlooker would not see Mammon all aglow in the mountain, nor the glow within it. It is hardly necessary to explain that all here described shows that the soul pictured is outside the body. It is a real relation then between spiritual beings that we are shown, and Goethe lets us see what unites him with knowledge of the spiritual world. That Goethe could placed Mephistopheles so relevantly into his poem at all, proves that he has knowledge of these matters and that he knew perfectly well that Mephistopheles is a being who has lagged behind. Hence he actually introduces other retarded beings of that ilk. Notice this—a voice comes:

“Which way, comest thou here?”

A voice from below answers (and this means a voice proceeding from a being with sub-human instincts):

Over the Ilsensteep.
In the owlet's nest I took a peep
She had eyes like moons!”

Voice: to hell with a wanion!
Why so hot-foot thou ronyon?

Voice: She hath well-nigh flayed me!
See the wounds she hath made me!

Now notice that later the answers given by a voice above.

“Come with us, come, from the Felsenmere.”

Voices from below: “We would climb with you the mountain sheer.”

Voice from above: “Who calls from out the rocky cranny?”

And then we hear the voice of one who has clambered for three hundred years. That means that Goethe calls up spirits who are three hundred years behind. The origin of Faust lies three hundred years back; the Faust legend arose in the sixteenth century. The spirits left behind from that time appear, mingling now with those who come to the Brocken as witches in the present—for these things must be taken literally. Thus Goethe says: Oh, there are many such souls with us still, souls akin to the witch souls, for they are three hundred years behind. Since everything in the Walpurgis-night is under the guidance of Mephistopheles, it would be possible for young Mephistopheles beings to appear among the witch-souls. And then comes a present-day half witch, for the voice that earlier cried:

“Take me with you, take me up!
Three hundred years I've clambered zealous.”

is not that of a half-witch but of a being who is really three hundred years old. The witches are not as old as that although they go to the Brocken.—The half-witch comes slowly trotting up the mountain. Here then we meet something genuinely spiritual, something that has overcome time, that has remained behind in time. Many of the words are positively wonderful. Thus, one voice, the voice of the one who has been clambering for three hundred years, says:

“Yet I cannot reach the top.
Fain would I be beside my fellows!”

In these words Goethe very beautifully expresses how the witch-souls and the souls belonging to the dead who, in like manner, have remained so very much behind, are akin. These souls remaining behind would fain be with their fellows—very interesting!

Then we see how all the time Mephistopheles tries to keep Faust to the commonplace, the trivial; he tries to keep him among the witches' souls. But Faust wants to learn the deeper secrets of existence, and therefore wants more, wants to go farther; he wishes to get to what is really evil, to the sources of evil:

“Up yonder, though, I'd rather be!
The smoke with lurid splendour lit
Rolls on. The crowd streams to the devil,
What riddles there one might unravel!

For this deeper element Faust is seeking in Evil, Mephistopheles has no understanding; he does not want to take even Faust there because there things will naturally become rather—painful. It is all very well to be taken to the witches as a soul; but when a man like Faust, having been received into this company, goes still farther towards evil, he may discover things highly dangerous to many. For, in Evil, is revealed the source of much that exists on earth. That is why it was better for many people that the witches should be burnt. For although no one need practise witchcraft, yet by reason of the existence of witches and their being used to a certain extent for their mediumistic qualities, by certain people wishing to fathom various secrets, if their mediumistic powers went far enough the source of much that is in the world could be brought to light. Things were not allowed to go to these lengths, hence the witches were burnt. It was definitely to the interest of those who burned witches, that nothing could be divulged of what comes to light when those experienced in such matters probe deeper into witch secrets. Such things can only be hinted at. The origin of all sorts of things would have been discovered—no one who had not this to fear has been in favour of burning witches.

But, as we have said, Mephistopheles wishes to keep Faust more to trivialities. And then Faust becomes impatient, for he had thought of Mephistopheles as a genuine devil, who would not practice trifling magic arts upon him but, once he was out of his body, would take him right into Evil. Faust wants Mephistopheles to show himself as the Devil, not as a commonplace magician able to lead him only to what is trifling in the spiritual world. But Mephistopheles shirks this and is only willing to lead him to the trivial. It is exceedingly interesting to notice how Mephistopheles turns aside from actual Evil; that is not to be disclosed to Faust at this stage, and he directs his attention once more to the elemental. The following is a wonderful passage:

“See where yon snail comes creeping
She with her groping face hath nosed
Some inkling of my secret out.”

Wonderfully to the point is this jolt down into the sphere of smelling! It is actually the case that in the world into which Mephistopheles has led Faust, smelling plays a bigger part than seeing. Her ‘groping face’—a wonderfully vivid expression, for it is not the same sense of smell as men have, neither is it a face; it is as if one could send out something from the eyes to touch things with delicate rays. It is true, the lower animals have something of the kind, for the snail not only has feelers, but these feelers lengthen themselves into extraordinarily long etheric stalks with which an animal of this kind can really touch anything soft, but only touch it etherically. Think what deep knowledge this all is—in no way dilettante.

And now they come to a lively Club. We are still in the spiritual world, of course, and they come to this lively club. Goethe understood how to be one of those who can talk of the spiritual world without a long and tragic face, and how to speak with humour and irony when these are necessary and in place. Why should not an old General, a Minister (His Excellency), a Parvenu and an Author, discussing their affairs together while sipping their wine, find themselves by degrees so little interested in what is being said that gradually they fall asleep? Or, when they are still under the particular influence of what is going on at the Club—a little dicing perhaps, a little gambling—why then should not these souls so come out of their bodies that they might be found in a lively Club among others who have left their bodies? At a Club—the General, His Excellency the Minister, the Parvenu, and now the Poet as well; why not? One can meet with them for they are outside their bodies. And if one is lucky, one can really find such a party, for it is something like that in this sort of assembly, that they fall asleep in the midst of amusing themselves. Goethe is not ignorant of all this, you see. But Mephistopheles is surprised that here, through nature herself, through nothing more than a rather abnormal occurrence of ordinary life, these souls have come to be in this position. He is so surprised to come across it in this way, that he has to recall a bit of his own past. For this reason he becomes suddenly old on the spot, or in his present form he is not able to have this experience. The human world is meddling with him and this he does not want. He tells the will-o'-the-wisp it should go straight not zigzag, lest its flickering light should be blown out. The will-o'-the-wisp is trying to ape man kind by going zigzag. Mephistopheles wants to go straight—men go zigzag. So it disturbs him that, merely through an abnormal way of proceeding in life and not through any hellish machination, four respectable members of human society have appeared on the Brocken scene.

But then things begin to go better. First there enters the Huckster-witch, naturally also outside her body. She arrives with all her arts—so beautifully referred to here:

“No chalice but into the healthy frame
Hath poured the poison's slow-consuming flame;
No jewel but to shame beguiled some winsome woman,
No sword that hath not stabbed i’ the back the foeman.”

So now he feels himself again. This witch has certainly been properly anointed; he wants more feels quite in his element, addresses her as ‘Cousin’, but tells her:

“Nay, thou dost read the times but badly, Cousin,
For done is past, and past is done!
Only for novelties we clamour,
Should'st lay in novelties alone.”

He want something of more interest to Faust. But Faust is not at all attracted. He feels that he is in a very inferior spiritual elements and now says—what I asked you to notice, for it is wonderful:

“If only I don't take leave of my senses!”

(If only I don't loose consciousness!) That means he does not wish to go through the experience with a suppressed consciousness, in an atavistic way; he prefers to have the experience in full consciousness. In such a Witches' Sabbath the consciousness might easily be blunted, and that should not be. Think how deep Goethe goes!

And now references made to how the soul element has to leave the body, and how a part of the etheric body too must be lifted out, and what I might call a kind of Nature-initiation, that during the whole earth-evolution only happens in exceptional circumstances. Part of Faust's etheric body has gone out; and because a man's etheric body, as I have often told you already, is feminine, this is seen as Lilith. This takes us back to times when man was not constituted at all as he is now. According to legend Lilith was Adam's first wife and the mother of Lucifer. Thus we see here how Mephistopheles is making use of the luciferic arts at his disposal, but how something lower also enters in that, in the following speech amounts almost to a temptation. Faust moreover is afraid he may lose consciousness and losing consciousness he would fall very low—so that Mephistopheles would like to promote this. He has already brought Faust to the point of having part of his etheric body drawn out, which makes him able to see Lilith appear. But Mephistopheles would like to go still farther, and thus tempts Faust to the witch-dance, when he himself dances with the old witch, Faust with the young. But it all results in Faust not being able to lose consciousness—he is unable to lose it!

Thus we are given an accurate picture by Goethe of a scene taking place among spirits. When souls have left their bodies they can experience this, and Goethe knew how to represent it. But there are other souls who can enter such an assembly, and they to bring their earthly qualities with them. Goethe knew that in Berlin lived Nikolai, a friend of Lessing's. Now this Nikolai was one of the most fanatical, so-called enlightened men of his time; he was one of those who, had a Monist society then existed, would have joined it, would indeed have directed it, for men were like that in the eighteenth century, they made war upon everything spiritual. A man of that kind is like the ‘Proktophantasmist’. (You can look this word up in the dictionary). Thus Nikolai not only wrote The Joys of Young Werther in order from a free-thinkers point of view to make fun of Goethes's sentimentality in The Sorrows of Werther, but also wrote for the Berlin Academy of Science—to prove himself, one might say, a genuine monist—Concerning the Objectionable Nature of the Superstitious Belief in a Spiritual World. And he was in a position to do that, for he suffered from visions—he was able to see into the spiritual world! But he tried the medical antidote of the time; he had leeches applied to a certain part of his body, and low and behold the visions disappeared. Hence he was able to give a materialistic interpretation of the visionary in his discourse to the Academy of Science, for he could prove by his own case that visions can be driven away by the application of leeches; therefore everything is entirely under the influence of the material.

Now Goethe knew Nikolai, Friedrich Nikolai, bookseller and writer, who was born in 1733 and died in 1811, he knew him very well. So perhaps he was not blindly inventing. And that there should be no doubt that Nikolai is meant, he makes the Proktophantasmist say, after he has been drawn in as a spirit among the spirits, and has tried to talk them down:

“Are you still there? Well, well! Was ever such a thing?” They ought to have gone by now for he hoped to drive them away by argument.

“Pack off now! Don't you know we've been enlightening!” Today he would have said: we have been preaching Monism.

“This crew of devils by no rule is daunted.” Now he must see, for he really can see, since he suffers from visions. Such men are quite fit to join in the Walpurgis-night.

Again it is not as an amateur that Goethe has pictured this; he has chosen a man who, if things go favourably, can enter even consciously into the spiritual world on this last night of April, and can meet the witches there. And he must be such a one. Goethe pictures nothing in a dilettante way; he makes use of thoroughly suitable people. But they retain the bent, the affinities, they have in the world. Therefore even as a spirit the Proktophantasmist wants to get rid of the spirits, and Goethe makes this very clear. For as a sequel to the treatise about leeches and spirits, Friedrich Nikolai had also conjured away ghosts on Wilhelm von Humboldt's estate in Tegel. Wilhelm von Humboldt lived in Tegel, in the neighborhood of Berlin and the Friedrich Nikolai had fallen foul of him also, as one of the enlightened. Hence Goethe makes him say:

“We're mighty wise, but Tegel is still haunted.” Tegel is a suburb of Berlin; the Humboldt's any property there and it was there that the ghosts appeared in which Goethe was interested. Goethe also knew that Nikolai had described it, but as an enlightened opponent.

“I've swept and swept at this vain fancying,
Yet cannot sweep clean! Was ever such a thing?”

So even in the house of the enlightened Wilhelm von Humboldt in Tegel there are apparitions. Nikolai cannot endure this spirit despotism; it refuses to follow him and will not obey him:

“My spirit cannot discipline it.”

And to make it perfectly clear that with full knowledge he is describing just such a personality as Nikolai, Goethe adds:

“Alas, today 'tis useless. Now I know it.
At least I'll take a journey with them though.
And still I hope, ere my last step, to show
My mastery alike o'er devils and poet.”

For at that time Nikolai had taken a journey through Germany and Switzerland, of which he had written a description where was recorded everything noteworthy he came across. And there one can find many shrewd and enlightened remarks. Everywhere he contended particularly against what he called superstition. Thus even this Swiss tour is alluded to:

“And still I hope, ere my last step, to show
My mastery alike o'er devils and poet.”

‘Devils’ because he attacked the spirits; ‘poet’ because he attacked Goethe—in the “Joys of Young Werther”.

Mephistopheles is quite clear about such people, and says:

“To seek relief, as usual in a puddle
He'll seat himself, and when the leeches feast
Upon his rump, from all his brains that muddle
From phantoms and from fancy he's released.”

Also a reference to Friedrich Nikolai's leech theory. (You may read about it in the Transactions of the Academy of Sciences in Berlin. Nikolai delivered the lecture in 1799).

But now, when this affair is over, Faust sees a very ordinary phenomenon—a red mouse jumping from the beautiful witch's mouth. That is a very common phenomenon and a proof that Faust has remained completely conscious; for had he not been conscious but only dreaming, it would have remained a red mouse, whereas now he is able to change this vision called up by sense-instinct into what it should really be for him. Everything is transformed—I think this is most impressive—and the red mouse becomes Gretchen. The blood-red cord is still about her neck. The Imagination has grown clear, and Faust is able to pass from a lower imagination to the vision of the soul of Gretchen who, by reason of her misfortune, now becomes visible to him in her true form.

You may think as you like, my dear friends, the connections of the spiritual world are manifold and perhaps bewildering—but what I have just shown you in this changing of a lower vision of a red mouse into something lofty, true and deep, is pre-eminently a spiritual fact. It is highly probable that Goethe originally planned the whole scene quite differently represented. A little sketch exists in which it is differently represented—in the way Mephistopheles might have conjured up the scene before Faust. But Faust has been sufficiently conscious to elude Mephistopheles here, and to see a soul to whom Mephistopheles would never have led him. To Mephistopheles himself she appears as Medusa, from which you see that Goethe is wishing to show how two different souls can quite differently interpret one and the same reality—the one way true, the other in some respect false. His own base instincts giving colour to the phenomenon, Mephistopheles flippantly utters:

“Like his own love she seems to every soul.” And here again we find that this is a spiritual experience through which Faust had to pass. He is not just a vigorous man enjoying a walk, he is a man undergoing a spiritual experience; and what he now sees as Gretchen is actually what lives within him, while the other serves merely to bring this to the surface.

Now, Mephistopheles, wishing to lead Faust away from the whole, from what is now the deeper spiritual reality, takes him to something which he just introduces as an interlude, and which we must regard as the conclusion of the Walpurgis-night—a kind of theater and simply a stroke of Mephistopheles' magic art. This is “The Walpurgis-night's Dream”, that will be performed, but the whole of it is inserted into the Brocken scene to show how Mephisto wishes to get hold of Faust. This Walpurgis-night's Dream—about which I shall say no more today—was introduced by Mephisto in order to turn Faust's thoughts in a quite definite direction. But here we have a remarkable kind of poetical paraphrase. You remember how Mephistopheles says:

“Go to! slight Reason, now, and Science slight,
Wherein doth lie man's greatest might!
Let but the spirit of lies enamour
Thy soul of sorcery and glamour
And, pact or none, I hold thee tight—”

In the Walpurgis-night Dream everything is reasonable, but Faust has to be shown how to enjoy this reasonableness. Goethe has translated the Italian dilettare into the German dilettieren that is actually to divert; and Servilibus, a servant of Mephistopheles invented by Goethe, is to persuade Faust to find diversion in what is reasonable, that is, to treat it in a low and flippant way. Hence though the Walpurgis-night Dream is to be taken seriously it is said:

“We're just about to begin
A brand new piece. T'is the last of the seven;
To give so many is the custom here.
A dilettante wrote it. Even
The players are dilettante too.
Excuse my vanishing. As dilettante t'is my diversion
To pull the curtain up.”

This then is the way Mephistopheles tries to tempt Faust to despise the reasonableness of the Walpurgis-night Dream. That is why he places it before him in this kind of aura. For it suited Mephistopheles cunningly to introduce the rational into the Brocken; he finds that right for in his opinion it is where it belongs.

So you see in Goethe's poem we are dealing with something that really rises above the lower spiritual world and shows us how well Goethe was versed in spiritual knowledge. One the other hand, it may bring to our notice the necessity of acquiring a little spiritual science—for how else can we understand Goethe? Even eminent men who love Goethe can otherwise merely conclude that he is a bit of a monster—they don't say it, they are silent about it, and that is one of the lies of life—such a monster that he takes Faust, two days after causing the catastrophe with Gretchen's mother and brother, for a pleasant walk on the Brocken. But, we must constantly repeat, Goethe was not the commonplace, happy-go-lucky man he has hitherto appeared. On the contrary, we must accustom ourselves to recognise more in him than that, something quite different, and to realise that much concealed in Goethe's writings has yet to be brought into the light of day.

• 1. See lecture 10th December, 1916. Also Cycle XLIII, lecture 3

(Representation of a scene from Faust, Part II, Act II High-vaulted, narrow Gothic Room—Laboratory.)

It is to be hoped that the scenes just witnessed may have effect and meet with a really intelligent reception in the widest circles today. For these scenes contain many germs of the evolution within which also flows the stream of Spiritual Science. We can say that, in writing these scenes out of his long and varied experience, Goethe foreshadowed much that like a seed will spring up through Spiritual Science. These scenes from the second part of “Faust” stand before our souls not only as a record of cultural history, but also as an expression of deep knowledge. To help us to a full understanding in our approach to this deepest manifestation of Goethe's spirit we may now call to our aid the already familiar ideas of Spiritual Science. For, in these ideas, all that Goethe's inner imagination develop out of the experiences of his time is formulated and brought to full consciousness.

In the first of these two scenes, above all, we have an important document of cultural history. Goethe had been matured by all that he had absorbed from natural science, and by the deepening of all his concepts through his studies and mysticism as well as what he received from Grecian art. And, at the very time when he was giving form to the ideas thus living in him, the spirits of men were seeking with infinite enthusiasm for knowledge to grapple with the highest problems of existence. Something that should not, cannot, surprise people in our circle is the fact that a really intensive striving towards the spiritual world should actually promote caricatures of itself. Both mystical striving and the deeper striving after philosophical knowledge produce their caricatures. In Goethe's immediate circle a really important endeavor, that might be described as both philosophical and theosophical, was developing at the time when the scenes were living in unfolding in Goethe's mind. It was then that Johann Gottlieb Fichte was teaching with an immense enthusiasm for knowledge. From the brief account given in my book, and from what is said about Fichte both in the development of the “Riddles of Philosophy” and in the more recent “Riddles of Man,” you can see by all that is said there about him how he strove an elemental way to formulate the divine spiritual dwelling in man's innermost soul, in such a way that, by developing this in his soul, man may become conscious of his divine spiritual origin. Fichte tried to grasp the full life of the ego in the soul of man, the active, creative ego, and also the ego filled with God. By this means he sought to feel the union of the inner human life with the whole life of the cosmos. And out of this enthusiasm he spoke. It is very easy to understand how such a spiritual thrust should meet with opposition. Naturally Fichte could not then speak in the concrete way of Spiritual Science, the time was not yet ripe for this. We might say that he tried by abstract, all-round concepts, to give life to the feeling that can then be wakened to full life in man by the impressions of Spiritual Science. Hence his language has often much about it that is abstract; this is penetrated, however, by living feeling and experience. And for what Fichte had to say to be taken seriously at all, the strong impression was needed that a personality such as his could produce. He often expressed himself strangely and in paradox—to even greater degree than is necessary in Spiritual Science, for, to those unaccustomed to it, what is true often appears foolish. This is why such a great spirit as Fichte, who had at that time to express the truth in abstract form, was thought ridiculous.

On the other hand, those who had been strongly impressed by Fichte might easily have exaggerated things, as happens often in life. Then came caricatures of him, caricatures of others as well who, inspired by the same convictions were also teaching in Jena at the time. Among these was Schelling who, striving like Fichte, actually fought his way—as I have often stressed—to a very deep conception of Christianity, even to a very deep conception of the Mystery of Golgotha. This conception gradually developed into a kind of Theosophy then expressed—though without being understood by his contemporaries—in his “Philosophy of Manifestation.” It was embodied too in the treatise on human freedom and other subjects akin to it written round Jakob Boehme. It was already living in his discourse on Bruno, or on the Divine and Natural Principle of Things, and lived especially in his splendid treatise on the Mysteries of the Samothracian Divinities, where he gave a picture of what in his opinion had dwelt in those old Mysteries. Then there were such spirits as Friedrich Schlegel, who energetically applied to the different branches of human knowledge what to those more philosophically constituted natures sought to charm from the heart of the world order. Hegel had begun to formulate his philosophy. And all this had been going on around the Goethe. These men sought to penetrate beyond what is relative in the world, beyond all that controls mankind in day-to-day life, to the Absolute, to what is not merely the background of the relative. Thus, Fichte tried to penetrate beyond the ordinary, everyday ego to the absolute ego, anchored in the Godhead, and weaving its web in eternity. Thus Schelling and Hegel sought to press through to absolute Being.

All this was naturally taken at the time in various ways. Today, particularly, when Spiritual Science can penetrate our hearts, we are able to form a very clear idea of the frame of mind of men like Fichte, Schelling, Hegel, when on talking about all that was so vividly before their spiritual eye people remained apathetic—apathetic and hostile. One can understand, too, how the youthful Fichte, meeting antiquated pedants in Jena, who each in their own way of thought they knew everything, might sometimes flare up. Fichte often flared up, not only when he was banished from Jena but also when he saw that, giving of his best, it found no entrance into any heart, any soul; for they all thought themselves wiser with their old traditional knowledge and ideas. So we can understand that when such a spirit as Fichte was faced with the pundits of Jena and had to deal with them, that he was driven to declare that everyone over thirty should be put to death!—It was a spiritual struggle of the first magnitude raging at that time in Jena, and everything going on there was vilified. Kotzebue, a poetaster who nevertheless had his public, wrote a very interesting and witty dramatic pamphlet—witty because it describes a type of young graduate educated at Jena, who when he goes home to his mother speaks in the empty phrases he learnt there. These are all given word-for-word in the pamphlet that is called “Hyperborean Ass or the New Education”. All this appears no doubt, very witty but it is really nothing more than a vulgar attack on a fine effort. We must not, of course, confuse it with what Goethe sought to denounce—the caricaturing of what is great—for we must be clear from the correspondence between Goethe and Fichte and between Goethe and Shelling, that Goethe was well able to appreciate the spirit striving after the Absolute. Although we did not find Goethe elaborating into a system any occult principles, yet we can say that he was a spiritual dwelling wholly within the aura of the occult, and knowing that what lives in the progress of good in world-evolution may incline on the one hand to the ahrimanic, on the other to the luciferic. He does not use these particular expressions but that is of no importance; he knew that actually the pendulum of world-evolution is always swinging between the ahrimanic and the luciferic. And Goethe wished to work everything out from its very depths, and everywhere to show how, fundamentally, even the striving after the highest may at the same time be dangerous. What is there that may not be so? It stands to reason that all that is best may be dangerous. And how dangerous the best may be when Ahriman and Lucifer take a hand in things, was precisely the problem Goethe had so vividly in mind.

Thus he had his Faust in mind—the Faust who strove after the deepest secrets of existence, who was to be the realisation of what stood ever before Goethe's soul, namely, the direct perception of the living and spiritual in all nature and in all history. Goethe himself was striving to find again the spiritual secrets of the early Greek days. He wanted to unite himself with all that was alive and creative in a past epoch—in the fourth post-Atlantean epoch. This is what he wanted to put into form in the striving of his Faust after what was still living in Helen. Goethe sought the paths by which he could lead Faust to Helen. But he was quite conscious of the danger here. However justifiable, however high-minded, the striving might be, because it could so easily lead into luciferic channels it meant danger.

Thus Goethe first showed us Faust being drawn into the luciferic channel, paralyzed by the sudden appearance of Helen, paralyzed by association with the spiritual. Faust has called up Helen from the ‘realm of the Mothers’, at first having her before him only as a spiritual force. He is paralyzed by what he experiences spiritually. Inwardly he is filled with what he has absorbed. He lives in a living, spiritual element of ancient Greece but through it becomes paralyzed.

And in this condition we find him when Mephistopheles has brought him back to his cell, to his laboratory, paralyzed by his contact with the spiritual element of the past:

“Whom Helen paralyzes, use
Not likely to regain their reason.”

as Mephistopheles says. We see, too, how a certain rift has arisen between Faust, who has been drawn into the luciferic channel, and Mephistopheles. Whether the experience is altogether conscious or not, Faust with his soul, through luciferic impulse, has entered a different spiritual channel from that of Mephistopheles. They are now separated as if by the limits of their consciousness.

Faust is dreaming—as ordinary language would have it. He knows nothing of his old world in which he is presently living. But Mephistopheles is in it, through him everything ahrimanic also comes to life. Thus, in this sense we have essentially the two worlds clashing, and this is in accordance with truth. This collision is made clear to us, and it is remarkable how deeply Goethe, in his instinctive way, goes deeper than what is Spiritual Science. This collision is made clear to us through the unsuspecting Famulus now introduced, who imperturbably swings like a pendulum between the tremendous dangers surrounding him.

We may regard him as representing the type of man who is the victim of an unimaginative, unobservant nature, from which, often, he cannot escape. He sees nothing of what goes on around him. It is in the sense that we must understand all he says.

The whole milieu in which we now find ourselves is changed by Mephistopheles meeting with his former pupil who has now taken his degree. It looks as if he were right outside the picture I have just given you; however, he represents a caricature of it. He has been infused with all that the Kant-Fichte-Schelling-Hegel philosophy was able to give, and by Schlegel's interpretation of it all; but he takes this in a very narrow, egoistic sense. We may ask why he does so? This is indeed a pertinent question. Why has the graduate become what we now see? Is it possible that in him Goethe was wishing perhaps to make fun of the Jena philosophy he so much appreciated? Most certainly not! But in his opinion the student who had received from Mephistopheles the precept Eritus sicut Deus, scientes bonum et malum, would have been on this philosophical channel:

“Follow the ancient saw, follow the snake, my cousin,
God's image as thou art, thou'lt rue the way thou'st chosen.”

This impulse of the one-time student received from the Mephistopheles himself. Mephistopheles cannot complain if this old student gives him occasion to say: “How crude thou art, my friend, thou scarcely know'st” for he himself has planted all that in his soul, it is a seed of his sowing. This matured scholar has indeed taken the advice and followed Mephistopheles' cousin, the famous snake. And to begin with he has no qualms; they will come later. He is not made uneasy by the thought of his affinity with God, that he clearly refers to when announcing that he has created the world, it is he who has fashioned it.—This indeed has been accepted as the Kantian philosophy by many caricature-lovers, and even today it is still widely accepted.

Yes, my dear friends, we may indeed get to know people who take the philosophy of Kant even more egoistically than this scholar. We once knew a man who was so infected with this philosophy of Kant and Fichte that he did actually believe he had created the whole world. It had become an idée fixe with him that he had created it. I said to him at the time: Why, yes, certainly an an idea, as your idea, you have created the world, but there is something to be added to the idea. You created the idea of your own boots, but it was the shoemaker who made those boots of yours. You cannot say you made your own boots, though you may have created the idea of them.—Fundamentally, every genuine refutation, even Schopenhauer's philosophy of The World as Idea, is based on this problem of the shoemaker. Those things, however, are not always seen in the right light.

Thus the scholar meeting Mephistopheles in this way, is to some extent his victim. Philosophers have striven after the Absolute. In this man the striving after the Absolute has become a caricature. Mephistopheles has to caution him:

“Pray don't go home quite absolute.”

We see the connection with the spiritual culture of that time represented by Goethe in a very witty way. It is because the scenes are based on living reality that they are so vivid and so extraordinarily dramatic. Goethe strove again and again lead men beyond the ideas that savour rather of the tavern, ideas so often heard, such as: Ah, we should like to keep to what is good and to flee from Lucifer and Ahriman, have nothing to do with them.—It is because Goethe does not like these notions that he sometimes makes Mephistopheles quite sympathetic and kindly. For how pleasant it all is when the scholar, becoming altogether too absolute, the good Mephistopheles turns his chair round from this one scholar to the general public, to the younger pit-goers, looking there, as Goethe imagined it, for sympathy. And he makes Mephistopheles speak not merely like a devil but in a very apt way, because he knows how much of what belongs to Mephistopheles must be mixed with life for life to thrive at all, and how unwholesome are the ideas which, in the way we have shown, smell of the tavern. It is quite worth-while for once to reflect how Goethe himself did not remain cold with the coldness of the apathetic crowd. For this reason he makes his Mephistopheles expressed itself rather heatedly about the people who, as he observes, receive his wise maxims so indifferently. Goethe even then wanted to point out this coldness, though it was a long way from being as cold as the usual opinions and mood of soul today towards all that can penetrate to man from the spiritual life.

And now we see a genuine ahrimanic activity developing in the creation of Homunculus. It was not easy for Goethe to write a particular part of his Faust we have had before us here. Poets of a lesser degree can accomplish anything; circumstances permitting, such a poet would easily solve the problem of bringing Faust and Helen together. But Goethe was not a poet of that calibre; poetical creation was to him difficult and harassing. He had to find a way to bring Faust with all reality together with talent, with whom, as we have seen, he lived in another state of consciousness. He had to find some way, but was by no means clear how to find it. Faust had first to be taken down to the underworld, there to beg the help of Persephone in procuring him Helen in bodily form. But when Goethe wish to show Helen being fetched by Persephone, he felt that no ideas or concepts from the scene were forthcoming. For just think what was involved. Faust has got as far as reaching Helen imaginatively, in his soul's subconscious; he had, however, to reach her with those faculties natural to him in life. For that, Helen had to enter this sphere of consciousness. Therefore Goethe had to bring about, to a certain degree, Helen's embodiment. To this end he had recourse to what he knew from Paracelsus, whose works he had really studied, the treatise De Generatione Rerum being especially useful to him. There Paracelsus shows how homunculi may be produced by means of certain processes. It is easy, of course, for the modern man to say: Yes, but that was merely a mediaeval pre-possession of Paracelsus'. It is also easy for him to say: surely no one is asked to believe this phantasy of Paracelsus'.—True, as far as I'm concerned nobody need believe it. But it is well to consider that in this treatise De Generatione Rerum Paracelsus expressly assures us that by means of certain processes it is possible to produce something having indeed no body—mark that, please. Paracelsus expressly says that it has nobody, but faculties similar to those of the human soul, and rising to clairvoyance. Thus, Paracelsus was of the opinion that there were certain devices enabling men to produce a being that, without a physical body, develop a kind of understanding, a kind of intellectuality like human beings, and even something higher. It was of this that Goethe made use. Perhaps he thought to himself: Helen has entered the sphere of Faust's consciousness in a purely spiritual sense, but she must become more substantial.

This substantiality he brought about through the kind of being we have in Homunculus, who is as it were a bridge between the purely spiritual and the physical; for he himself has no physical body but a favorable moment originates from physical devices. So that we may say: The presence of Homunculus makes it possible to bring a quite spiritual Helen into the corporeal world where Faust has his home.

Now for all this Goethe naturally needed some kind of error, and this error is brought about in a roundabout way through Wagner. Through his materialistic mind Wagner is misled into the belief that Homunculus is entirely a material production. He could not have brought a real homunculus into being; for that, there would be required spiritual forces not at his disposal. These spiritual forces are supplied when Mephistopheles, the ahrimanic element, appears. For the ahrimanic impulse is given when something actually comes into being out of what Wagner has compounded. Had Wagner—either alone or perhaps with the help of the everywhere latent forces—succeeded in his experiment, it might have happened to him as it did to a man who wrote me some time ago saying that, at last, after endless effort, he had really brought little men to life in his room, but then could not get rid of them, he could not escape them. He wanted advice as to how he could save himself from these creatures, these living mechanisms, he had produced. They have since pursued him everywhere. One can well imagine what happens to the mind of such a man. There are, of course, still men today who have these adventures, just as there are still those who scoff at such things.

Through a coincidence, but only coincidence, at the time Goethe was writing the scene Johann Jakob Wagner, in Wurzburg, was maintaining that homunculi could be produced, and he gave the method for doing this. But it goes without saying that it is not true that Goethe took the name from him; for the name Wagner come from the old “Faust” then still in existence. This scene was first written down when Johann Jakob Wagner was still an infant.

It is due to Mephistopheles that, out of what Wagner has achieved, the Homunculus comes into being. But he does come into being, and is represented in the way Goethe had learnt from Paracelsus' instructions. And Homunculus does in fact immediately become clairvoyant, for he is able to see Faust's dream. he describes what Faust—more or less under the influence of Lucifer—is experiencing in another state of consciousness—how he has actually gained access to the Grecian world. In the description Homunculus we recognise the meeting of Zeus with Leda, the mother of Helen.

Thus we see how Goethe places a close juxtaposition the spiritual that lives in Faust, and Homunculus who knows how to grasp and interpret it. We see how Goethe works round to the ordinary physical world so that Helen can then enter it. And for all that is pictured later in the “Classical Walpurgis-night”, we see how Goethe tries to form the physical out of the eternal spiritual in Helen, with whom Faust has lived, while Homunculus traverses all the kingdoms of nature, and now taking to himself a physical body unites with Helen's spiritual element. By dint of Homunculus traversing the rounds of nature Helen becomes, externally on the physical plane, all that we find her in the third Act of the second Part of “Faust”. Thus Helen is born anew through Homunculus, through the metamorphosis is able to bring about in conjunction with all Faust is living through spiritually. This is what Goethe had in mind. This is why he introduces Homunculus and why he shows the relation between what Faust is, in a way, is dreaming, and what Homunculus sees.

With all this, Goethe comes very near true Occultism, that through Occultism of which I have often spoken, from which we are led away by abstract thinking and the desire to live in abstract concepts. I have often called attention to the way a certain one-sided cultivation of the principles of Christianity leads to the maturing of unreal, shadowy concepts as world-outlook, that are powerless to come to any understanding of real-life. And men stands to-day at the mercy of such concepts. On the one hand they have a purely mechanical knowledge of nature that, however, is no knowledge but merely a system out of which all life has been driven.

“Encheiresis naturae, Chemistry calls it,
Mocking itself, not knowing what befalls it.”

says Mephistopheles. This on the one hand that wants merely to copy down what happens outwardly, and on the other hand concepts drawn from any kind of spiritual source, either represented pantheistically or existing in some cloud-cuckoo-land of shadowy concepts, neither capable of entering right into life, nor of grasping its reality.

It is for this reason I have been pointing out how Spiritual Science is able to understand once again the real, actual, human being, for example, and to say: This human head is, from one point of view, only what the anatomist makes of it by describing it purely externally, but it is not merely what is outwardly the body for an abstract concept of a soul floating in cloud-cuckoo-land; this head must be understood as having undergone a transformation, a metamorphosis, from the body of a previous incarnation and is formed, as I have explained in recent lectures, out of the spheres of the entire cosmos. The essential thing for which concrete spiritual science must strive is to fit what is thus formed into the material world by means of concepts—concepts that do not float in the general and abstract. For what is most feared today by many bigotted Christian pastors, and people of that kind, with their unsubstantial abstractions of God and eternity, is precisely this living comprehension of the world, this concrete grasping of the material that is, indeed, at the same time a revelation of the spiritual. This diving into the real world with concepts is what man today will not have. And it is just this to which Goethe wants so vigorously to point. Hence he contrasts the spirit of Homunculus, the real, genuine spiritual that then lives on, though in a different way, in the consciousness of Faust, this way of beholding, he contrasts with the world as Mephistopheles would have it—a world derived from the association-forming tendency of the Christian middle-ages, in which is extinguished everything spiritual that approaches man's soul. Therefore Homunculus sees what is visible neither to Wagner not to Mephistopheles. Hence because Mephistopheles says:

“Marry, what moonshine dost thou not narrate!
Small as thou art, thou art a dreamer great.
Naught see I—”

Homunculus answers:

“No! The North thy heritage is,
Thy birth was in the misty ages,
The waste of priesthood and of chivalry.
And how should there thine eye be free?
In murkiness thou art at home.”

Goethe is consciously striving for a concrete grasp of reality.

I have drawn attention to the fact that here, in the passage of course where Homunculus is speaking to Mephistopheles, by some mischance a line has been left out. For in all the editions we read:

“No! The North thy heritage is,
Thy birth was in the misty ages,
The waste of priesthood and of chivalry.
And how should there thine eye be free?
In murkiness thou art at home.”

The rhyme to ‘home’ is missing.

“Dingy-brown stone-work, mouldered, horrid,
And Gothic-arched, ignoble, florid.”

Now there is no reason why the rhyme here should be missing; it must have happened therefore by some accident in the dictation that a line was missed that must perhaps have run like this:

“But what we make of this gloom?”

Thus Homunculus, having seen that Mephistopheles does not understand him, shows him clearly how by living in abstractions men have separated themselves from the concrete, spiritual world. This has arisen through the misty concepts that have been developed and have led to the narrowness in all the affairs of life in which Faust grew up, from which, however, he grew away. But the devil in Mephistopheles feels at home there. This is perhaps why Homunculus says:

“No! The North thy heritage is,
Thy birth was in the misty ages,”

By the ‘misty ages’ he means the Middle Ages, but with a play upon the old German name Nivelheim. (The line in German runs Im Nebelalter jung geworden.) Jung geworden (grown young) is an old expression—and a very good one. Just as one grows old in the physical world, so one grows young when one is born into the spiritual world. Thus, in the old German expression, to ‘become young’ meant to ‘be born,’ and is clear evidence that in language there was an understanding of the spiritual.

And now he looks about him in the gloom and sees all that is there:

“Dingy-brown stone-work, mouldered, horrid,
And Gothic-arched, ignoble, florid.”

Then:

“Awakens he here, new cares we've got.”

for he must be brought into a life that is fully living if he has no wish for merely abstract concepts. Faust has no desire, for example, to have ancient Greece pictured according to the humanists or philologists; he wants to live, really live, within ancient Greece, by having Helen, as its representative, appearing bodily before him.

Thus throughout this scent we see Goethe's wonderful feeling for the concrete. We may say indeed that every word of the poetry Goethe wrote in his old age came out of a profound experience of the world. And that gives weight to these words, enormous weight, and gives them also immortality. For how fine in this respect are the words here spoken by Mephistopheles—words acquiring their special colouring from this fact:

“Alack! Away! Forbear of yonder squabble
'Twixt tyranny and slavery to babble!
It irks me. Scarce 'tis ended when de novo
With the whole farce they start again ab ovo,
Yet none doth mark he is but made a fool
By Asmodeus who the strings doth pull.”

(By the devil of discord, with whom Mephistopheles feels himself thoroughly akin.)

“They fight for freedom—so themselves they flatter.” We feel ourselves transported almost into the present, for now too we fight for freedom. But Goethe retorts:

“Slaves against slaves, if you but sift the matter.”

To sum up, my dear friends, we might say: If only the time might come when all the striving of such a poem, as we find it revealed in Goethe by this scene, might be continued on into what should arise through present-day Spiritual Science, if only what lies in such a story of endeavour might take more hold on men, might find a haven in their souls—then we might indeed go forward as real men.

But instead, since the days of Goethe, the abstraction of all endeavour has made infinitely greater progress. Here is the point where the striver after Spiritual Science—whether or not he rises to Goethe's level—should try to become clear as to the difference between concrete spiritual endeavor and the spiritual endeavor that is abstract. You see, the study of Spiritual Science gives us concepts by means of which we can really immerse ourselves in reality and learn to understand it. Materialism gives no real concepts only the shadows of them. So how can materialism understand the difference we have made clear between the human head and the rest of the body? Or how can it understand the following, for example. Let us take a concept that is infinitely important.

We know that man has his physical body, his etheric body, his astral body and his ego. The animal has its physical body, etheric body and astral body. Let us look at the animal. It is interesting to watch animals when, having eaten their fill in the meadow, they lie down to digest. It is very interesting to watch this—and why? Because the animal with its astral being has withdrawn entirely into the etheric body. What then is its soul doing while the animal is digesting? The soul is taking part with infinity satisfaction in what is happening to the body. It lies there and watches itself digesting and this gives the animal immense satisfaction. It is interesting to see a cow, for instance, digesting spiritually as she lies there, to see how all the processes involved when foodstuffs are received into the stomach and utilised in the other parts of the body are inwardly visible to her. The animal looks on at these processes with inner satisfaction, because of the intimate correspondence between her astral and ether bodies. The astral is living in what the etheric body reflects of the physico-chemical processes whereby the foodstuffs are introduced into the organism. It is a whole world that the cow sees! True, this world consists only of the cow and the processes taking place within her, but truly, though all that this astral body perceives in the etheric body of the cow consist sonly of the processes within her own horizon, within her sphere, everything is so magnified that it is as large in the consciousness of the cow as our human consciousness when it reaches to the firmament. I should have to draw the processes taking place between the stomach and the rest of the cow's organism as a large sphere growing and expanding to a vast area, since at this moment for the cow there is nothing beyond the cow-cosmos—and this is of a gigantic size.

This is no jest but a fact. And the cow has a feeling of exaltation when seeing her cosmos thus, seeing herself as cosmos. Here we have an insight into the concrete nature of animals. For, man having an ego, the astral body is torn by it from that intimate union with the etheric body existing, for example, in the cow. Astral body and etheric body are torn asunder. Hence, when man digests after a meal he is deprived of the capacity to survey the whole digestive process of the cosmos. He remains unconscious of it all. Against that, the ego by its activities so restricts the impulses of the etheric body that they are only grasped by the astral body in the region of the sense organs. So that what in the animal forms a whole with the astral body is in men concentrated in the sense organs. That is why the sense-process in man is as great as in certain moments the animal process is for the animal.

It is in a measure a defect in man that, when he begins his afternoon nap, he cannot as he dreams look on at his digestion, for he would then see a whole world. But the ego tears man's astral body away from that world, and only allows him to see as cosmos what is going on in his sense organs.

I wanted to refer to this merely as an example, for from it we see that concrete Spiritual Science mut enter into the very essence of things with concepts that are not shadowy but go deep into reality. All concepts of Spiritual Science should be such that they go deep into reality. It is a characteristic phenomenon, however, of the materialistic age that it despises concepts of this nature; it will have nothing to do with them. Where knowledge of nature is concerned this leads in reality to lack of any knowledge at all. In life it leads to a much greater lack. It makes it impossible for man to have any sense of concrete concepts, concepts full of content. Hence, materialistic education is at the same time an education in shadowy concepts, empty of content. The two things run absolutely parallel—not to be able to understand reality in a spiritual way, to lack upon everything as a mechanism; and to be incapableof forming any concepts that can really enter into the connections of the world or of humanity.

And it is from this point of view that the present time must be understood, for that is precisely where the difficulties today arise. There are now, certainly, people with idealistic natures, but they are the idealists of a materialistic age, and for that reason talk in shadowy, general concepts, unable to gras reality, or at best grasping it only indirectly through emotion, and these idealists blow their own trumpets in the world as loudly as possible. While on the other hand as regards knowledge of nature the capacity to understand her is lacking, on the other hand we have the inevitable parallel phenomenon—the holding forth of shadowy concepts. And when men talk so, they are indeed not talking of anything that is unreal in itself but of what is connected in the worst possible way with the painful events of the present time.

In Goethe's day things had not gone so far, but today we are confronted with a wide-spread lack of power to see any difference at all between a shadowy and a real concept. Wagner, as pictured by Goethe, lives entirely in shadowy concepts, and Homunculus even tries to prove to him that he does so. For instance, when Wagner has anxiously asked:

“And I pray
What becomes of me when you all go away?”

Homunculus answers:

“Oh
Thou'llt stay at home, most weighty work to do.
The ancient parchments thou'llt unroll, no doubt,
The elements of life by precept single out,
And each to other fit with foresight due. Ponder
The what, more to the how thy thoughts apply.
Whillst through a portion of the world I'll wander
Belike I'll find the dot upon the i.”

When I read this passage it always makes me realise anew how it is taken straight from life, particularly the life of the pundits. For I know of a medical examination in which a young student came up before a very learned man, a historian, and as such pre-eminently an authority on old documents, and a professor of Historical Science. It was chiefly under him that the young medical student had studied. Among the questions he asked was this: Now, tell me, Mr X, in which papal Bull was the dot over the i first used? The student knew that at once and answered: Innocent IV's. Now another historian, of a different kind, was present. He wanted to play the part of Mephistopheles a little, so he said: Look here, my dear colleague, as I am the other examiner let me now ask the candidate a question. Tell me, Mr. X, when did this Innocent IV ascend the Papal Chair? The student did not know. Then when did Innocent IV die? The student did not know. Well then, tell me anything else at all you know about Innocent IV beyond the fact that in his Bulls the i was first dotted. But the candidate again could give no answer. Then the Professor who had to do with ancient documents and parchments said: But Mr. X, you seem to be a complete blockhead today. Then the other, still wishing to play Mephistopheles, replied: But, my dear colleague, is not this your favourite pupil? What can have turned him into a blockhead?

So then, the good Wagner, being different from Homunculus, was able to discover the dot over the i in his parchment. But since that time, thought that is abstract and purely conceptual has become universal and historic. Thus it has become possible for us to see the spectacle playing a profound part in the whole world-history—that, in an important affair, there appears before the world a document living entirely in shadow concepts. Nothing more unreal and less in conformity with the actual can be imagined thatn the note recently sent by Woodrow Wilson to the Senate of the United States of America. Today when it is only of use to understand the realities of the world, weakness is found in high places. Something different is needed from shadowy concepts, concepts that are mere shadows.

And here we may well ask ourselves whether suffering is to continue endlessly because in high places men of a materialistic civilisation flee reality, and can only grasp shadows instead of concepts? I know, my dear friends, that when we are comng up against events of such sadness as those of the present, there is little understanding to be found, for today there are very few men who can grasp the difference between shadowy concepts and reality. For the pure idealist—naturally idealism is always worthy of recognition—not understanding spiritual reality, will think it fine, infinitely fine, when people speak beautifully of Freedom and the Rights of Man, of International Federation and things of the kind. They do not see where the harm lies in these things; the lack of such insight is wide-spread.

So little understanding is there, that it makes us see the meaning of what Mephistophleles says after leaving Nicodemus. For, after all, many who rank today as people of importance speak as the scholar spoke, and even if they do not claim to have created the whole world, at any rate wish to govern it according to their dreary shadow concepts. Men have no wish to make progress in such things. They remain children forever, children who can believe that it is possible to rule the world with dummy concepts. Hence we can appreciate the meaning of those words of Mephistopheles:

“I see my word hath left you cold,
Ye artless bairns. Yet I'll not take it evil.
Think though, the Devil is old; grow old
If ye would understand the Devil.”

Those who believe the world can be governed by shadow concepts, do not understand anything of what Goethe is saying through the mouth of the Devil when the Devil speaks the truth.

We may take the Homunculus scene in the second Part of Goethe's Faust as a lecture on the understanding of the real, the actual, in our age that is dominated by dummy concepts. But these matters must really be taken very seriously. And for us in particular, my dear friends, it is most important to form really clear concepts about all the various pronouncements so plentiful in the world today and during many past decades, which have finally brought us to the present situation.

My dear friends,

What I am going to speak about this evening I should like to link on to the scenes we have just witnessed. And what can be said in this regard will fit in well with the whole course of our present considerations.

Now I have often spoken here before about the importance of the ‘Mothers scene’ in the second part of Goethe's “Faust”; this scene, however, is of such a nature that one can repeatedly return to it because through its significant content, apart from the aesthetic value of the way in which it is introduced into the poem, it really contains a kind of culminating point of all that is spiritual in present day life. And if this ‘Mothers scene’ is allowed to work upon us, we shall well be able to say that it contains a very great deal of all that Goethe is wishing to indicate. It comes indeed out of Goethe's immediate soul experiences just as on the other it throws light on the significant, deep knowledge that we are obliged to recognise in him if we are to have any notion at all of what is meant by this scene where Faust is offered by Mephistopeles the possibility of descending to the Mothers. If we notice how, on Faust's reappearing and coming forth from the Mothers, the Astrologer refers to him as ‘priest’, and that Faust henceforward refers to himself as ‘priest’, we have to realise that there is something of deep import in this conversion of what Faust has been before into the priest. He has descended to the Mothers: he has gone through some kind of transformation. Leaving aside what one otherwise knows of the matter and what has been said by us in the course of years, we need reflect only upon how the Greek poets, in speaking of the Mysteries, refer to those who were initiated as having learnt to know the three world-Mothers—Rhea, Demeter and Proserpina. These three Mothers, their being, what they essentially are—all this was said to be learnt through direct perception by those initiated into the Mysteries in Greece.

When we dwell upon the significant manner in which Goethe speaks in this scene, and also upon what takes place in the next, we shall no longer be in any doubt that in reality Faust has been led into regions, into kingdoms, that Goethe thought to be like that kingdom of the Mothers into which the initiate into the Greek Mysteries was led. By this we are shown how full of import Goethe's meaning is.

And now remind yourselves of how the moment Mephistopheles mentions the word ‘Mothers’ Faust shudders, saying what is so full of meaning: “Mothers, Mothers! How strange that sounds!” And this is all introduced by Mephistopheles' words “It is with reluctance that I disclose the higher mystery.” Thus it is really a matter here of something hidden, a mystery, that Goethe, in this half secret way, found necessary to impart to the world in connection with the development of his Faust.

We must now ask, and are able to do so on the basis of what we have been considering during these past years, what is supposed to happen to Faust in the moment that this higher mystery is unveiled before him? Into what world is he led? The world, into which he is led, the world he now enters, is the spiritual world immediately bordering on our physical one.

Please remember clearly how I have already said that the crossing of the threshold into this world beyond the border must be approached in thought with great caution. As I said, this is because between the world that we observe with our senses and understand with our intellect, and that world from which the -physical one arises, there is a borderland as it were, a sphere where one may easily fall into deception and illusion when not sufficiently developed and prepared. It might be said that only in the world comprehended by the senses are there definite forms, definite outlines and boundaries. These do not exist in the world that is on other side of the border. This is something that it is very difficult to get the modern materialistic intellect to grasp—that in the moment that the threshold is passed everything is in constant movement, and the world of the senses rises out of all this continual movement like petrified forms.

It is into this world so penetrated by movement—the imaginative world—that Faust is now transplanted; transplanted, however, by an external cause end not by gradual painstaking meditation. The cause comes from without. It is Mephistopheles, the force of evil working into the physical, who takes him over to the other world.

And now there is something to which we must be very much alive to if we are not to develop errornous opinions in this sphere. We, in anthroposophical circles, are seeking knowledge of the spiritual world. And everything said in the book “Knowledge of the Higher Worlds,” and other books of that nature, about the exercises for gaining admittance into those worlds, goes no farther than the means by which this knowledge may be obtained. And here, as far as the present time and necessity are concerned in the giving out of these things to the world, it goes without saying that a halt must be made. Anyone wishing to advance beyond this, will come to the sphere that can be called the sphere of action in the supersensible world. This must be left to each individual. When he has once found the security of knowledge, he himself must undertake the action. But in what is meant to proceed between Faust and Mephistopheles this is not the case. Faust has actually to produce the departed Paris and Helen; therefore he does not only have to look into the spiritual world, he does not have to be an initiate only, but a magician, and must accomplish magical actions. It very clearly shown here in the way this scene is handled by Goethe how deeply familiar he was with certain hidden things in the human soul. The state of Faust's consciousness has to be changed. But at the same time he has to be given power to act out of supersensible impulses.

In his connection with Faust, Mephistopheles, in his capacity as an ahrimanic force, belongs to our world of the senses, but as a supersensible being. He has been transplanted. He has no power over the worlds into which Faust is now to be transplanted. They really do not exist for him. Faust has to pass over into a different state of consciousness that perceives, beneath the foundation of our world of the senses, the never-ceasing weaving and living, surging and becoming, from which our sense-world is drawn. And Faust is to become acquainted with the forces that are there below.

The ‘Mothers’ is a name not without significance for entering this world. Think of the connection of the word ‘Mothers’ with everything that is growing, becoming. In the attributes of the mother is the union of what is physical and material with what is not. Picture to yourselves the coming into physical existence of the human creature, his incarnation. You must picture a certain process that takes place through the interworking of the cosmos with the mother-principle, before the union of the male and female is consummated. The man who is about to become physical prepares himself beforehand in the female element. And we must now make a picture of this preparation that is confined to what goes on up to the moment when impregnation takes place—all therefore that takes place before impregnation. One has a quite wrong and materialistically biased notion if one imagines that there lie already formed in the woman all the forces that lead to the physical human embryo. That is not so. A working of the cosmic forces of the spheres takes place; into the woman work cosmic forces. The human embryo is always a result of cosmic activity. What is described in materialistic natural science as the germ-cell is in a certain measure produced out of the mother alone, but it is a counterpart of the great cosmic germ-cell.

Let us hold this picture in mind—this becoming of the human germ-cell before impregnation, and let us ask ourselves what the Greeks looked for in their three mothers, Rhea, Demeter and Proserpina. In these three Mothers they saw a picture of those forces that, working down out of the cosmos, prepare the human cell. These forces however do not come from the part of the cosmos that belongs to the physical but to the supersensible. The Mothers Demeter, Rhea and Proserpina belong to the supersensible world. No wonder then that Faust has the feeling that an unknown kingdom is making its presence felt when the word ‘Mothers’ is spoken.

Now think, my dear friends, what Faust really has to experience. If it were purely a matter of imaginative knowledge he would only need to be led into the normal state of meditation but, as has been said, he has to accomplish magical actions. For that it is necessary that the ordinary understanding, the ordinary intellect, with which men perceives the world of the senses, should cease to function. This intellect begins with incarnation into a physical body and ends with physical death. And it is this intellect in Faust that must be damped-down, clouded. He has to recognise that his intellect should cease to work. He must be taken up with his soul into a different region. This naturally should be understood as a significant factor in Faust is development.

Now how does the matter appear from Mephistopheles' point of view? We must understand that there is danger in the fact that it is Mephistopheles who has to transform Faust's state of consciousness. And it gives the former himself a sense of uneasiness; in a certain way it becomes dangerous for him also. What then are the possibilities? They are twofold. Faust may acquire the new state of consciousness, learn to know the other world from which he can draw upon miraculous forces, and go to and fro from one world to the other, thus emancipating himself from Mephistopheles for he would then learn to know a world where the latter had no place. With that he would, become free from Mephistopheles. The other possibility would be that all might go very badly and Faust's intellect become clouded. Mephistopheles really puts himself in a very awkward situation. However, he has to do something. He has to give Faust the possibility of fulfilling his promise. He hopes that in some way or another the matter may arrange itself, for he wants neither of the alternatives. He does not want Faust to grow away from him nor does he wish him to be completely paralysed.

I ask you to think over this and then to remember that it is all this that Goethe wants to indicate. In this scene of Faust he wishes to point out to the world that there is a spiritual kingdom, and that here he is showing the way in which man can relate himself to it. This is how things are connected.

Since the beginning of the fifth post-Atlantean epoch the knowledge of these things has to a great extent been lost. I have told you that Goethe applied the knowledge he had personally received through great spiritual vision. The whole connection with the Mothers had entered into Goethe's soul when he read Plutarch. For Plutarch, the Roman story-teller whom Goethe read, speaks of the Mothers; and the following particular scene in Plutarch seems to have made a deep impression on Goethe. The Romans were at war with Carthage. Nicias is in favour of the Romans and wishes to seize the town of Engyon from the Carthaginians; he is therefore to be given over to the Carthaginians. So he feigns madness and runs through the streets crying “The Mothers—the Mothers are pursuing me!” From this you may see that in the time of which Plutarch writes this relation of the Mothers is brought into connection not with the normal understanding of the senses, but with a condition of man when this normal understanding is not present. It is beyond all doubt that what Goethe read in Plutarch stirred him to bring to expression in his “Faust” this idea of the Mothers.

We also find mention in Plutarch of how the world has a triangular form. Now naturally these words ‘the world has a triangular form’ must not be taken in a heavy literal sense, for the spatial is but a symbol of what has neither time nor space. Since we live in space, spatial images must be used for what is nevertheless beyond image, time or space.

Thus Plutarch gives the picture of a triangular world. This the whole world (see diagram). According to Plutarch in the centre of this triangle that is the world, the field of truth is found. Now out of this whole world Plutarch differentiates 183 worlds. 183 worlds, so he says, are in the whole circumference; they move around, and in the middle is this resting field of truth. This resting field of truth Plutarch describes as being separated by time from the surrounding 183 worlds—sixty on each of the three sides of the triangle and one at each angle makes 183. When, therefore, you take this imagination of Plutarch's, you have a world considered as consisting of three parts and in the cloud formation around it the 183 worlds welling and surging. That is at the same time the imagination for the “Mothers.” The number 183 is given by Plutarch.

Thus Plutarch, who in a certain sense held sway over the mystery wisdom, quoted the remarkable number 183. Let us now reckon how many worlds we get if we make a correct calculation up to the time of Plutarch's world. We must do so in the following way:

You see how when we apply our own way of reckoning and correctly calculate the separate divisions and the whole world, as they have made their evolutions up to the time of the fourth Post-Atlantean epoch when Plutarch lived, we can truthfully say that we get 183 worlds.

Moreover, when we take our Earth upon which we are still evolving, and about which we cannot speak as of something completed, and when we look from this Earth to Saturn, Sun and Moon, there we find the “Mothers” that figure in another form in the Greek Mysteries under names Proserpina, Demeter and Rhea. For all the forces that are in Saturn, Sun and Moon are still working—working on into our own time. And those forces that are physical are but the shadow, the image, of what is spiritual. Everything physical is a mere picture of the spiritual.

Consider this. If you do not take simply its outward, gross physical body, but its forces, its impulses, the Moon with its forces is at the same time in the Earth. The being of the Moon belongs to the being of the Earth. If you only want a realistic picture, you need to imagine it thus. Here is the Earth (see diagram); here you have a shaft connected with the Moon, and the Moon is turned round on it The shaft, however, has no physical existence. And all that is Moon-impulse is not only here in the Moon but this sphere penetrates the Earth.

We now ask whether these forces thus related to the Moon have a real existence anywhere. The Greeks looked upon them as mysterious, as very full of mystery. And our modern destiny is connected with the fact that these forces no longer retain their character as mysteries but have been made available for all. If we only concentrate on this one thing, on these forces that are connected with the Moon—then we have one of the Mothers. What is this one Mother? We shall best approach the answer to this question in the following way.

In order to have a picture let us take any river—say the Rhine. What is the actual Rhine? On reflection—I have already spoken of this here—no one is really able to say what the Rhine is. It is called the Rhine. But what actually is it when we look into the matter? Is it the water? But in the next moment that has flowed away water has water has taken its place. It flows into the North Sea and other water and follows it, and that goes on continuously. Then what is the Rhine? Is the Rhine the trough, the bed? But no one believes that, for were the water not there no one would think of the bed as the Rhine. When you use the word ‘Rhine’ you are not referring to anything really there but to something in a constant state of metamorphosis—which, however, in certain sense does not change. If we picture this diagrammatically (see diagram) and assume that this is the Rhine and this the water that flows into it—well, now, this water is always evaporating and descending again.

If you consider that all rivers belong to one another, you will have to take into your calculations that the water evaporates and then falls again. To a certain extent the water that flows from its source down to its mouth always comes over again from the same reservoir in its rising and flowing down. The water completes its circulation here. But this water is divided up an extended over the surroundings; naturally you cannot follow the course of each drop. All the water that belongs to the earth, however, must be considered as a whole. The question of rejuvenating water does not come into consideration here, This is what happens where the water is concerned.

Something the same happens with the air, and in yet another case. If you have a telegraph station here and here another, you know that it is only a wire that connects them. The other connection is set up by means of the whole earth, the current goes down into the earth. Here is the place where it is earthed. The whole goes through the earth.

Now if you make a picture of these two things you have the water, the running water that spreads itself out and sets itself in circulation; and if on the other hand you imagine the electricity spreading itself out down in the earth, then you have two things at different poles—two opposed realities. I am only indicating here, for you can piece it together yourselves out of any elementary book on physics. But we are led to the conclusion that in electricity you have under the earth the opposite of what goes on above the earth in the circulation of the water.

What is there under the earth ruling as the being of electricity is Moon-impulse that has been left behind. It definitely does not belong to the earth. It is impulse remaining over from the Moon and was spoken of as such by the Greeks. And the Greeks still had knowledge of the relation between this force, distributed throughout the whole earth, and the reproductive forces. And there is this relation with the forces of growth and of increase. This was one of the ‘Mothers.’

Now you can imagine that all these premonitions of mighty connections did not arise before Faust merely as theories, but he felt himself obliged to seek out—to enter right into these impulses. Knowledge of this force was first of all given to those being initiated into the Greek Mysteries, this force together with the two other Mothers. The Greeks held all that was connected with electricity in secret in the Mysteries. And herein is where lies the decadence of the future of the earth—of which I have already spoken from another point of view—that these forces will be made public. One of these forces has already become so during the fifth post-Atlantean epoch—electricity. The others will be known about in the decadence of the sixth and seventh epochs.

All this, even in the decadent new secret societies, is still among the things about which their conservative members will not speak. Goethe quite rightly judged it fit to give out knowledge of these things in the only way possible for him in that age. At the same time, however, you have one of the passages from which you can see how the great poet Goethe did not simply write as other poets write, but that each word of his bore its special impress and had its appointed place.

Take for example the relation of the Mothers to electricity. Goethe belongs to those who treat of such things out of a thoroughly expert knowledge.

“Do you now see what one possesses in it?
The key will ferret out the proper place.
Follow it up, it leads you to the Mothers.”

And Faust:

“To the ‘Mothers’. That strikes me always like a shock!”

as if he had received an electric shock. This is written with intention—not haphazardly. In this scene nothing in connection with the matter in question is haphazard.

Mephistopheles gives Faust a picture of what he is to find as the impulses of the 183 worlds. This picture works in Faust's soul as it should work, for Faust has gone through many things that bring him near the spiritual worlds. On that account these things already affect him.

This is what I wanted chiefly to dwell upon, my dear friends, hew Goethe is wishing to set forth the most significant matters in this 'Mothers' scene. And by all this you can see from what worlds—what worlds of different consciousness—Faust has to bring Paris and Helen. Because Goethe is dealing with something of such supreme significance, what is spoken in this scene is actually different from what it appears at first sight. What Faust brings with him from these worlds—what I have already referred to—is recognised by the others who have assembled for a kind of drama. What makes them see it? It is half suggested: but by whom? By the Astrologer; and for that he has been chosen as astrologer. His words possess suggestive power. This is clearly expressed. These astrologers had an inherent art of influencing through suggestion, not the best kind of suggestion but an ahrimanic one. What then is our Astrologer actually doing as he stands among these courtiers, who really are not pictured as being particularly bright,—what is he doing? He is putting into them by suggestion what is necessary for all that has arisen as a special world through Faust's changed consciousness to become present in their minds. Remember what I showed you, what I once said to you, that nowadays it can be actually proved that spoken words produce a trembling in certain substances. You will surely find it in one or another of the lectures I have previously given here. I have wanted to remark upon this to show you how today the real nature of the conjuration scene can be demonstrated by experiment. Out of the smoke of the incense and the appropriate accompanying word is really developed what Faust brings for his consciousness out of quite another world. But this must be brought to the minds of the courtiers and made fully clear to them through the suggestive power of the Astrologer. What then does he do? He insinuates. He has the task of insinuating all this into the courtiers' ears. But insinuation is devil's rhetoric. So that through the words ‘insinuation is devil's rhetoric’ the devilish nature of the astrologer's art is brought home to us. That is the one meaning of the sentence. The other is connected with what actually happens on the stage. The devil sits in the prompter's box making his insinuations from there.

Here you have a very prototype of a sentence signifying two different things. You have the purely scenic significance of the devil himself sitting, insinuation from the prompter's box, and the reality of this—the Astrologer insinuating to the Court. In the way he does this it is a devilish art. Thus, if you go to work in the right way, you will find many sentences here with double meaning. Goethe employs this ambiguity because he wishes to represent something that actually happened but did not do so purely in a course-grained, material fashion. It can be performed thus, but its reality has nothing to do with the physical. Goethe, however, wanted to portray something that actually happened and was moreover an impulse in modern history and played a part there. He did not intend that something of this kind was simply to be performed, he meant to show that these impulses had already flowed into modern history, were already there, were working. He wanted to represent a reality, and to say that, in what has been developing since the sixteenth century, the devil has definitely played a part. If you take this scene seriously you will got the two sides of the matter, and you will realise how Goethe knew that spiritual beings were playing into historic processes. And at the end you come to what I have so often indicated, namely, that Faust is not yet sufficiently developed to bring the matter to a conclusion, that he has not derived the possibility of entering other worlds from the right source but from the power of Mephistopheles. All this is what forms the last part of the scene.

I shall add more to this tomorrow and bring our considerations further. But you have seen enough to know that in what Goethe wishes to say much of what we have been studying lately receives new light.

To characterise the successive epochs of human evolution on the earth (referring, to begin with, only to post-Atlantean time) we can select one item or another out of spiritual science; we are thus gradually led to form real conceptions of the several epochs. To-day we shall speak about the fourth—that is, the Graeco-Latin time; and about the fifth, our own time, which began about the year 1413. We shall add certain particulars to what we already know about these epochs.

Every such epoch may be said to have a special task. I beg you not to think in this connection of a merely theoretic or scientific task, or of anything exclusively concerned with knowledge.

Every epoch has a special task,—a task which must be solved in life itself. In actual life itself, impulses have to arise with which the individuals living in these epochs must come to terms,—with which they have to wrestle, and out of which proceed not only their ideas but their feelings, their emotions, their loves and hates, and the will-impulse which they receive into themselves. Thus in the widest sense we can say: Every such epoch has a task to solve.

Looking into the Graeco-Latin epoch, we find that the task it had to solve is chiefly related to what we may comprise with the words “Birth and Death” within the Universe. These things have become rather vague and obliterated in our time. No longer in the deepest sense of life, but in a more theoretic sense, the great problems of Birth and Death stand before the human being of the fifth post-Atlantean epoch. He no longer has a true feeling of the deep way in which the phenomena of Birth and Death entered the heart and mind of the human being of the fourth post-Atlantean epoch. We human beings of the fifth epoch (as you know, we are still more or less at the beginning of it, for it began in the year 1413; and an epoch lasts 2160 years) We have to solve in the widest sense, in a living and energetic way, what we may call the problem of Evil. I beg you to envisage this most thoroughly. Evil will approach the human being of the fifth post-Atlantean epoch in every conceivable form. Scientifically he will have to solve the nature and essence of Evil. In his loving and in his hating, he will have to grapple in the right way with all that springs from Evil; he will have to fight and wrestle with the resistances of Evil to the impulses of the Will. All this is essential to the tasks of the fifth post-Atlantean time.

Nay, more, the problem of Evil belongs to the fifth post-Atlantean epoch in a still higher degree than did the problem of Birth and Death to the life of the fourth post-Atlantean epoch. Why so? It was, in fact, the Atlantean time which had to solve the question about Birth and Death with the same vital intensity with which the fifth post-Atlantean time will have to solve the problem of Evil. In Atlantean time the phenomena of Birth and Death stood before the human beings of that evolutionary epoch far more vividly and directly, in a far more elemental way, than now. That which is hidden behind Birth and Death, is, in effect, far more concealed to-day from human vision and from human feeling. Now the Graeco-Latin time, fundamentally speaking, was after all but a faint repetition of that which the Atlanteans had had to experience with regard to Birth and Death. The experiences of the Graeco-Latin time were, therefore, not so intense and vivid as will become the wrestlings of the fifth post-Atlantean time, which began in 1413, with all the powers of Evil,—with all that springs from Evil. For the human being himself will have to free himself from all this by means of the very opposite forces, which to evolve is in effect the specific task and need of the fifth post-Atlantean epoch. What I have said in this moment need only be envisaged in a sufficiently intense and vivid way, and many things which we have characterised during these weeks will be clearly illustrated. Many things will appear as consequences of this fundamental premiss: that it is the task of the fifth post-Atlantean time to wrestle with the life-problem of Evil.

Let us now ask, how did Goethe perceive that this is so, when in his drama he showed Faust as the representative of humanity, placing him in conflict with Mephistopheles who is the representative of Evil? From this very fact you can see that the Faust drama is derived out of the deepest interests of the present epoch.

It is peculiar to man that he can only come to terms with the things with which he has to wrestle, if he extends his consciousness over them, i.e., if they do not remain in the unconscious. (We emphasised this more than once during our recent studies.) That is the peculiarity: Whatever evil impulses can possibly arise from the foundations of the cosmic order, must betray their presence to our consciousness.

But there is also another necessity. It is insufficient, as a rule, merely to know what belongs to the one epoch. These things can only be rightly judged by comparison. It is not really enough to be aware that now, in the fifth post-Atlantean epoch, man has to wrestle with Evil in the historic evolution of Earth-life. There must be added a certain consciousness about the preceding epoch,—that is, in our case, the Graeco-Latin epoch. The impulses that lived in the Graeco-Latin epoch must also become impulses of human beings of the fifth post-Atlantean epoch. Observe how wonderfully what the poet Goethe felt is connected with this perception, derived as it is from the very nature of human evolution—of the historic evolution of mankind. Goethe longed to know the world of classical-antiquity by direct perception, as well as it could be known in his time. He wanted, as it were, to guess its secret from all that he saw and realised in Italy. Therefore the longing for Italy lived in him like a kind of illness. But this was essentially due to the fact that Goethe felt himself in the fullest way a child of the fifth post-Atlantean epoch. Goethe did not aspire to Italy with the kind of impulse which inspires any Professor of the History of Art, who thinks himself already clever in every domain, and only wishes to extend his information. That was not what Goethe wanted. Goethe desired no less than a change in his state of consciousness,—another kind of vision. Many things could be cited in evidence of this. Goethe said to himself as it were: If I remain only in the North, my soul will have a form of vision that is not wide enough. I must live, for once, in the atmosphere of the South in order to get other forms of vision,—other forms of concept, other forms of thought, of feeling. The Witches' Kitchen Scene in Faust, for example, with its decidedly Northern content, was written by Goethe in Rome. He believed that he would only be able to enter fully into the very nature of spiritual contemplation, if his state of consciousness was transformed by the atmosphere that there prevailed. We must endeavour to find our way into Goethe in a more intimate and delicate way.

Now we can also see that Goethe did not set Faust over against Mephistopheles out of an empty or merely abstract reflection, but rather because he wanted to portray the representative man of the fifth post-Atlantean epoch within the evolution of mankind. At the same time, endeavouring as he did to compare things vividly in the two states of consciousness, he found it necessary to let Faust experience not only conditions and events of the fifth post-Atlantean epoch, but to carry him backward in time and let his soul dive down into the fourth epoch, so that this epoch, too, might set its stamp upon Faust's consciousness. For this is what happens where Faust comes together with Helena.

It is often interesting to put the different Scenes together in this all-embracing poem. It would be interesting, for example, to produce one after another the Witches' Kitchen, the Invocation Scene at the Imperial Court, and then the Scene where Helena herself appears. For these three scenes represent three successive acquaintances of Faust with Helena. In the Witches' Kitchen, while Mephistopheles is entertaining himself with the apes, etc., and with the witch. Faust sees the picture in the magic looking-glass. Faust, as he sees it, only speaks of the woman's beauty, but the words of Mephistopheles even now remind us that the picture of Helena appears:—

“Thou'lt find, this drink thy blood compelling,
Each woman beautiful as Helen.”

Here, then, emerges for the first time what is afterwards developed in the scene at the Emperor's Court, and finally appears in its third form in the “Classico-romantic Phantasmagoria” in the third Act of the Second Part. It would be interesting, for once, to see these three put together one after another. People might then perceive that the Faust drama is an organic, living entity, full of inner order.

It is not for nothing that we hear it again out of the lips of Faust himself at the Emperor's Court: “I scent the Witches' Kitchen.” As soon as the action is approaching Helena once more, he scents the Witches' Kitchen. We are reminded of Helena. These things are carefully weighed. Goethe is not like any other poet. Goethe is one who created out of necessities and impulses derived from a far wider sphere.

Let us now ask ourselves more precisely: “What is the meaning of this threefold encounter of Faust with Helena? The three are very different from one another. In the first, in the Witches' Kitchen, in the magic looking-glass, Faust is to a slight extent transfixed. He sees a picture. One who is acquainted with the more subtle distinctions of occult science can well estimate this picture which Faust sees in the magic look-glass. As I have often told you, our thoughts or ideas in ordinary life are no more than the corpses of that which we really experience. Behind all thoughts are Imaginations; we, however, kill the Imaginative part. You can read of it in a more exact philosophic form in my forthcoming book Riddles of the Soul, which contains a brief chapter on this very subject. That which Faust sees in the magic mirror in the Witches' Kitchen is something which is living in himself, raised up into an Imagination. In ordinary life he only has the idea in an abstract form. Now he experiences the picture of Helena which Goethe lifts out of the whole realm of his imaginative life; now he experiences it transformed again to a living Imagination. Thus in the first place—I beg you to observe this well—in the Witches' Kitchen Scene we have an Idea that has become Imagination.

In the Invocation Scene at the Emperor's Court, the thing goes further. Far more of Faust is taken hold of than the mere life of ideas. if Faust had merely seen the picture as he saw it in the magic mirror, he could not have reproduced it outwardly, whether by smoke or any other means. For him to reproduce it outwardly, it must be connected with his inner life of feeling and emotion. We cannot but admit that Goethe indicates his meaning with the greatest possible intensity. Faust no longer merely admires—within the life of ideas—the beauty of Helena, as in the picture in the magic looking-glass in the Witches' Kitchen. You can perceive this from the wonderful way in which Goethe describes, in the Invocation Scene, the entire scale of emotions and feelings whereby Faust feels himself united with Helena. Truly it is a wonderful enhancement. No single word could be removed, where Faust breaks out into the words that tell of his inner relationship to Helena: inclination—love—worship—mania. It could not be described more truly to the inner life of soul. Remember this enhancement, and you will see how Goethe emphasises the intimate connection of what happens here with all that Faust experiences in his heart, in his life of feeling. That which emerges in the Invocation Scene is no longer merely an idea transformed into Imagination; it is Feeling that has become Imagination. Here, then, you have the second stage—the Invocation Scene in the Emperor's Court—Feeling that has become Imagination.

Now we pass on to the “Classico-romantic Phantasmagoria,” where Helena appears not merely as a spectre, but as a present reality to Faust, for he begets Euphorion his son. Here Goethe clearly indicates that the ‘Classico-romantic Phantasmagoria’ proceeds from Faust's life of Will, no longer merely from his Feeling or his Thinking. The ‘Classico-romantic Phantasmagoria’ is Willing that has become Imagination.

Ideation, Feeling and Willing, translated into the Imaginative sphere—that is what you have in the enhancements of the encounter with Helena. All this is shaped with artistic truth. Even for one who does not dismember Faust as we are doing, but simply enjoys it, these things are there. Now the very fact that Goethe chooses Helena to appear to Faust, is in a way connected with the essence of the life-tasks of the fourth and fifth post-Atlantean epochs. We are here touching upon a problem which even the Bible only very gently touches. Ricarda Huch in her new book on Luther's Faith touches it rather less gently. It is the connection of the problem of the knowledge of Woman with that of the knowledge of Evil. A mysterious connection is indicated in the Bible, in that the Luciferic temptation took place through the Woman in Paradise. The longing for the Devil during the present, fifth post-Atlantean epoch is well described in Ricarda Huch's book, Luther's Faith. It is characteristic; but we cannot enter into these things any more, for we should be treading on very thin ice in our time if we were to indicate them, let alone to discuss them further.

Nevertheless, it was out of this impulse that the culture of ancient Greece—and Goethe in connection with it—derived the figure of Helena. We must, remember that the Helena problem played an important part in the content of the old Greek Mysteries. To recognise the being of Helena was essential to a certain process of Initiation. For in the being of Helena, in the old Greek Mysteries, one learned to know something of the tasks of the fourth post-Atlantean epoch in relation to the Spiritual World. Therefore in ancient Greece there was an exoteric and an esoteric legend of Helena. The exoteric legend is well known; the other has also become known, for all things esoteric become exoteric by-and-by. The exoteric legend is as follows: Through the well-known event with the three Goddesses, Paris was instigated to take Helena from Menelaus. He appeared in Greece; and with Helena's consent eloped with her,—took her to Troy. Thereupon the Trojan War broke out. The Greeks besieged and conquered Troy, and Menelaus took Helena back with him again. That is the exoteric legend.

Homer, as you are well aware, only reveals this exoteric legend. Though he himself was initiated into the esoteric legend, he would in no way betray it. It was not until a later period of Greece that the Dramatists—Aeschylus, Sophocles, Euripides—condescended to betray something of the esoteric legend, which was to this effect: that Helena did not acquiesce in her elopement; Paris did not elope with her, but stole her away by force against her will, and went with her across the sea. Hera drew the ships from their course, and Paris had to land with Helena in Egypt, where at that time king Proteus was ruling. Slaves who had escaped from Paris' ships told the whole story to Proteus, whereupon he took Paris and his train, and Helena, into captivity. Paris he let go, but he took Helena from him. According to this legend, Helena never became the wife of Paris. His treasures were taken from him; he was sent back to Troy without Helena, but on this journey to Troy he was able to take with him the Idol of Helena, in place of the real Helena who had remained behind with Proteus in Egypt. Paris, therefore, appeared in Troy with the mere Idol of Helena, and it was for the Idol that the Greeks fought; they would not believe the Trojans that the real Helena was not in Troy. Then, when the Trojan War was ended, Menelaus himself travelled to Egypt, and brought with him from thence his wife who had remained guiltless.

You are perhaps aware that Goethe very clearly hints at this esoteric aspect of the legend in the third Act of the Second Part of Faust,—in the ‘Classico-romantic Phantasmagoria.’ Mephistopheles-Phorkyas continues the speech of Helena who is at a loss and no longer knows where she is. In this Act Goethe places Helena before us, burdened with all the doubts that have befallen her. She has been robbed, and now she hears all that is being said of her. It is all utterly confusing. Things that relate to the Idol and not to the reality come to her ears, and in the last resort she herself no longer knows who she is. And out of all these doubts we hear her say:—

“Name not those joys to me! for
sorrow all too stern.
Unendingly was poured upon my
breast and brain.”

Mephistopheles-Phorkyas replies:

“Nathless, they say, dost thou
appear in double form,
Beheld in Ilion,—in Egypt, too,
beheld.”

Thus Goethe very clearly hints at the fact, how complicated the figure of Helena really is. He brings it into his Faust. For with the Helena problem much indeed is told. And it is not without meaning that it is Mephistopheles who acts as mediator in the second part of the Drama. He gives the key to Faust, directing him into those regions which to Mephistopheles himself are empty Nothing, yet in which Faust is confident that he will find the All. Here again, every word is of significance. Faust has the possibility to change his state of consciousness,—to lead it over into that which was experienced in the preceding, Graeco-Latin epoch,—in the fourth post-Atlantean. We must not take ‘the All’ in a merely abstract sense, but in a concrete spiritual shape and form. Into this spiritual form Mephistopheles cannot enter. He belongs to a different region. Mephistopheles is really there to work as Spirit in the spiritless world of material events, which above all must give its impulses to the man of the fifth post-Atlantean epoch.

In effect, during this fifth post-Atlantean epoch certain human beings have the task to be aware of the aspect of the spiritual world, thus to make conscious that which can really be achieved by means of the impulse of Evil.

Just as the eye cannot see itself but only other things, so too Mephistopheles, who is the very Impulse of Evil cannot see Evil himself. This is among the things which Faust must see and learn to know. Mephistopheles cannot see Helena; at least he cannot see her with full consciousness, with full attention. Yet after all, he is not altogether unakin to Helena. The way to Mephistopheles was only possible out of those impulses which Christianity gave for the fifth post-Atlantean epoch. There is indeed a certain tendency to Helena; nevertheless, what ancient Greece—or her Initiates—desired to express through the Helena-problem remained remote and strange. The Christians of past centuries also knew Helena, but they knew her in the form of ‘Hell.’ However remote the kinship is, the word ‘Hell’ is not altogether without etymological connection with ‘Helena,’ for the things themselves have to do with one another. The Helena-problem is very complicated, as you can see when you behold the esoteric form of the Greek legend.

The same thing is clearly indicated at several points in my Mystery Plays: Ahriman-Mephistopheles must be recognised; we must see through him. The Faust Drama says in a certain sense the same. Referring to Ahriman-Mephistopheles, Goethe coined a sentence of great importance for the fifth post-Atlantean epoch. The human being of the fifth post-Atlantean age must somehow bring it about that Ahriman-Mephistopheles feels himself recognised by him. You will recall the closing scene in the last of my Mystery Plays. It is an important moment where Ahriman-Mephistopheles feels that he is recognised. At this moment the Impulse of Evil knows it:—Those who are having to experience Evil have found a standpoint which enables them to stand not within Evil, but outside it. That is most important. It is of deep significance when Mephistopheles calls out to Faust:—

“I'll praise thee, ere we separate; I see
Thou knowest the Devil thoroughly.”

This is important. Mephistopheles would not have said the same to Woodrow Wilson. He would have had no cause.

This relation between Faust and Mephistopheles contains a great deal of the problem of the fifth post-Atlantean age. For, as I told you, this fifth post-Atlantean age has the task to go on into the inevitable battle with the most manifold forms of Evil. The impulses of human evolution must become sharp and clear again. Such impulses must arise as have arisen in the conflict with Evil. Far more intense, I said, is this experience than the experience of the fourth postAtlantean age, because the latter was in a sense a repetition of the Atlantean epoch.

Wherein sloes a first experience in the course of human evolution on the Earth consist? It is indeed a first experience—an initial experience—which stands before us here. The fourth post-Atlantean age had to live through the problem of Birth and Death, but only as a repetition of the Atlantean epoch. Now, in the fifth post-Atlantean age, an initial experience has entered in once more. And—it consists in this: that we must draw anew out of the fount of Maya—out of illusion. The human being must make acquaintance with illusion—with Maya, with the great illusion.

I have repeatedly drawn attention to this from quite other. points of view. I did so, for instance, in my book The Riddle of Man, where I associated the problem of freedom with the fact that in our consciousness, to begin with, mere mirror-images take place,—mirror-images, that is to say, Maya. And in my present essay on the Chemical Wedding of Christian Rosenkreutz, anno 1459, I emphasise the real function of illusion for our consciousness. The fact is that these things can only now be said directly for the first time. They do not belong to any abstract theory or fantasy, but to immediate reality. It is wonderful to see how Goethe was initiated into these things. The fifth post-Atlantean epoch must create very much out of illusion. In the character of Faust Goethe represents the human being of the fifth post-Atlantean epoch. When Faust enters the larger world, he creates, paper currency. This too is characteristic of the Ahrimanic nature of commerce in the fifth post-Atlantean epoch. Paper currency is the tangible economic proof of the fact that the imaginary, the unreal, the illusory, prevails and plays its part in the commerce of this time.

It was not so in those periods of human evolution when the chief thing was not money but the exchange of commodities, or barter. Even if money was there, the economic life was not based upon it. In those times it would not have been true to say that the outer economic life was permeated by a network of illusions, as in fact it is during the present, fifth post-Atlantean epoch. Goethe brings Faust himself into connection with this illusion of the economic life. What does he mean to tell us when he places the second appearance of Helena directly after the Scene at the Emperor's Court? What is it really at this point? We are confronted with the whisperings of an astrologer, with suggestive influences—I mentioned it in yesterday's lecture—we are confronted with illusion. Illusion lives—this was what Goethe meant to say—illusion lives in the outer historic reality, lives in it spiritually. How often have we spoken of it in recent lectures! The concepts, the ideas, that lead to such great errors as I mentioned recently,—all these are born of illusion. You will remember: I told you of one characteristic error, but we could mention hundreds of others of this kind. Certain economists who thought themselves particularly clever, stated in 1914—out of their economic laws—that the War could not last longer than four to six months at most. It was impossible otherwise. Yet it will soon have lasted as many years. Why is it so? Why do human beings live in ideas that are proved absurd by the reality? Because there plays into their life of thought that ‘spectral fabric’ which Goethe represents as coming into the Emperor's Court through Faust. It is because the human beings do not see through what lives as spectral fabric in their ideas. As soon as the fifth, post-Atlantean epoch began, the imagination of those, who were sensitive to such things, was turned to the perception of reality over against such ‘spectral fabrics.’ Goethe had a prototype for this Scene at the Emperor's Court. I refer to Hans Sachs' beautiful description of the necromancer who causes Helena to appear at the Court of the Emperor Maximilian. It is not Faust in this case, it is the Emperor himself who wants to seize the image and falls a prey to it,—is paralysed by it. So then we have this weaving of ‘spectral fabrics’ into the reality of the historic process. And I should like to ask: Where else is it represented so grandly, so truly, out of the fulness of spiritual realities, as in Goethe's Faust?

Now as I said before, the consciousness of the fifth post-Atlantean epoch and that of the fourth must work together. Faust grows away from Mephistopheles. Mephistopheles gains nothing from it but the conclusion:—

“One's self with fools to hamper,
At last even on the Devil puts a damper.”

Faust is seized by apoplexy, he is paralysed. His soul-nature has separated from his body. Yet there now follows the Scene which we presented here last year,—Faust's dream, which is perceived by Homunculus.

Whence comes the Helena of this second apparition, even though she is a mere ‘spectre’? It, is quite clearly indicated: it is the astrologer who brings her—albeit only by suggestion—out of the rhythm of the stars. Connect this fact with what I told you recently of the macrocosmic element that works in the woman before fertilisation. This Helena comes from the stars; but she guides the impulses within Faust's soul towards another Helena. Homunculus sees how in the vision of Faust the birth of Helena emerges. It is the Scene of Zeus, of Leda with the Swan. Faust is led over to the problem of the fourth post-Atlantean epoch,—to the solving of the problem of Birth. This is the thing that emerges at the very moment where Faust grows away from the clutches of Mephistopheles,—where Mephistopheles has nothing left of him but the outer physical body. Now there arises in the soul of Faust the impulse to go over into the fourth post-Atlantean epoch.

It is roost wonderful how the motifs are intertwined. We see how Goethe uses the interplay of that which lives within us out of the fourth and the fifth post-Atlantean epochs. But he knew still more. He points to the esoteric legend of Helena,—of how in Troy there was only the Idol, that which is founded in the stars, which is of cosmic origin; while the other, the individual Being of Helena, had moved to Egypt, to Proteus. In the declining city of Troy, that part of Helena remained which belonged to the third post-Atlantean epoch, which the third post-Atlantean epoch expelled. It was the part of Helena which Egypt allowed to go; while as to that which Egypt reserved for the fourth post-Atlantean epoch, Menelaus took it back from Egypt and brought it again to Greece. Thus in the esoteric Helena-legend, which Goethe certainly adapted, not only the fifth but the fourth and also the third post-Atlantean epochs play their part. Goethe made use of the Helena-problem in a most wonderful way.

In the evolution of mankind, as I have recently been showing, inner spiritual connections prevail, which send their influences through the soul of man. I showed this in relation to Goethe's endeavours in his Faust, where he relates Faust to the impulse of the fifth post-Atlantean age by associating him with Mephistopheles, an Ahrimanic power. I then tried to show how Faust had to dive down into the impulses of the fourth post-Atlantean age, which I tried to describe in their real essence. All this is necessary, so that there takes place in the soul of Faust a conscious interpenetration of that which prevails unconsciously in human souls by virtue of the laws of evolution.

I said that the fifth post-Atlantean epoch—our epoch—will have to do with the great and significant life-question of Evil,—the mastery of Evil in all directions. Human beings will have to learn to know all that the soul must rouse and bring forth within itself in order partly to overcome the powers of Evil, partly to transmute them into impulses of Good. All this has arisen on the foundation of the impulses of the fourth post-Atlantean epoch, which had to do especially with the problem of Birth and Death,—a problem which it had received as heritage from Atlantean time. We need only turn our gaze to the Christ-Impulse itself, entering in as it did in the first third of the fourth post-Atlantean period. This period began with the founding of Rome in the year 747 before the Birth of Christ. Thus, of the 2160 years of the fourth post-Atlantean epoch, 747 years had to run their course before the main impulse—the Christ-Impulse could enter in, as indeed it did precisely in this fourth post-Atlantean epoch. Has not the Christ-Impulse to do with the great and important question that summons into the evolution of mankind problems of Birth and Death in their supersensible significance? How much discussion, how much thought and feeling has there not been on Christian soil about the Birth of Christ! How infinitely significant a part is played by the Death of Christ! In the Birth and Death of Christ we see most pregnantly this wrestling of the soul of man with the problem of Birth and Death. It was a wrestling in the soul, because the same struggle had already been there in a more elemental, in a more physical form in the great Atlantean epoch. Notably in the fourth civilisation-epoch of Atiantis-in the middle of Atlantean time, and as an after-effect in the fifth period also,—forces connected with Birth and Death were subject to the power of individual human beings. I have already described some aspects of this fact. Forces there were in the Atlanteans—forces that could be developed and that had influence on Birth and Death in a far more than merely natural degree. The good and evil forces in the human being had a far-reaching influence upon the health and sickness of their fellowmen, and thereby also upon Birth and Death. In Atlantean time one saw an actual connection between the things one did as human being and what took place in the so-called “course of Nature,” as Birth and Death.

In post-Atlantean time—in the fourth civilisation-epoch of post-Atlantean time—this problem of Birth and Death was transplanted more into the region of the soul. But in our epoch, in the fifth, human beings will have to grapple with the forces of Evil in an elemental way, just as they did with Birth and Death in Atlantean time. Notably through the quite different mastery over the forces of Nature, the impulses of Evil will work into the world on a grand scale, in a gigantic way. In the resistance which human beings will have to summon forth from spiritual depths, the opposite forces—the forces of Good—will have to grow. And in particular, already during the fifth epoch it will be possible for men to bring Evil over the Earth, by exploiting the force of Electricity, which will assume far greater dimensions than hitherto. Even directly out of the force of Electricity itself, Evil comes over the Earth.

We need to place these things before our consciousness. He who desires to receive the spiritual impulses will then find points of resistance; he will find the starting-points for those impulses which must evolve by the very resistance of Evil. It is difficult as yet to speak in any detail in this connection; for in the widest spheres as yet, these details touch on interests of human beings which they do not wish to have molested. In this respect, human beings are divided. On the one hand are those who suffer greatly, because they cannot clearly realise how they are interwoven with World-Karma; how they simply must take part in this thing or that, and cannot become abstractly pious all at once. On the other hand are those who in many ways are caught up in this World-Karma of the fifth post-Atlantean epoch. They would rather not hear of what is really contained in the impusles that are going through the world, for it is often to their interest to represent as constructive the very impulses that are destructive. We have described, how since the last third of the nineteenth century there have been working among human beings those Beings whom I characterised as fallen Spirits of Darkness—Beings of the hierarchy of Angeloi. In the fourth post-Atlantean period, these Beings were still ministering members of the good, progressive Powers. They served in the creation of those orders which, as I told you, are derived out of the blood-relationship of men. Now they are in the realm of men, and as Angel-beings who have remained behind, they work into the inner impulses of human beings, to make effective in a retrogressive way—and thereby in an Ahrimanic way—all that which is connected with relationships of blood and clan, nation and race. Thereby they work to mar and to hinder those other social structures of mankind which should now arise out of quite other foundations than for example the bonds of blood, of family and race, clan and nation. To-day a very serious beginning of the work of these Spirits consists precisely in the abstract emphasis that is laid on the principle of Nationality. This abstract emphasis on Nationality, this setting up of programmes on the foundations of a national principle, is among those endeavours which we must attribute to the Spirits of Darkness who will stand far nearer to man—who will approach man in a far more intimate way—than did the backward Spirits of the fourth post-Atlantean period. The latter belong to the hierarchy of Archangeloi. Precisely this will be the significant aspect of the fifth post-Atlantean epoch. These Beings who stand immediately above the hierarchy of Man—these Angel-beings—are able to approach the individual human being very nearly and intimately. They do not merely approach the groups. The individual will believe that he is representing things out of his own personal impulse, where in reality—for we can truly put it so—he is possessed by the kind of Angel-being of whom we have been speaking.

Let us once more make clear to ourselves, what was the nature of the efforts of the backward retrogressive Spirits of Darkness of the fourth post-Atlantean epoch. For we shall then be more able to understand what is the nature of their efforts in our present, fifth post-Atlantean epoch. In the fourth post-Atlantean epoch, as I have told you, it was the normal thing to build all the social structure of humanity upon the bonds of blood—blood-relationship. During that time—that is, during the Graeco-Latin civilisation-epoch—the Ahrimanic-Luciferic backward Beings rebelled precisely against the bonds of blood. They were the inspirers of that rebellion which wanted to loosen human beings from blood-kinship. You can derive it even from the general teachings of Spiritual Science. And above all, it was in a sense the descendants of individualities who in the Atlantean time had still been working in a magical way,—it was the descendants of these, who as rebelling individualities, became the “Heroes” in the recapitulation of Atlantean time, in the fourth post-Atlantean epoch. I beg you now to observe how the Graeco-Latin epoch met these rebel-beings. For in that time, after all, there was still the wise guidance of mankind out of the Mysteries. They did not say to human beings: “Avoid these rebel natures! Avoid the Ahrimanic, Luciferic spiritual Beings!” They did not say this to them; they knew that it lay in the wise plan of cosmic evolution to place these Beings where they were and to use them. It is a weakness of many people to-day, when they hear of Lucifer and Ahriman, to explain: “For Heaven's sake, let us avoid them!” As though they could avoid them! I have often spoken of this. Knowledge was brought to the human beings of the fourth post-Atlantean time in the form in which it had to be at that time. The influence of the good Gods was there in the bonds of blood. Human beings gave themselves up to it, in the mutual love which was founded in the blood-relationships (for so it was at that time; to-day it must be more purely spiritual.) Yet, for the sake of progress, rebellions always had to take place. This way of cosmic evolution had to be explained to the people in myths and legends. To the Initiates they were communicated in another form—in a way more similar to the way in which these truths are being taught to us to-day. But in the widest circles, human beings of that time would not have been ready to receive the explanations of the myths. Therefore the exoteric myths were told to them. In these, however, deep significant truths of evolution lay concealed.

Let us consider an outstanding myth, connected with the very thing I have just been placing before you. It tells how an oracle prophesied to Laius of Thebes at his betrothal with Jocaste. It prophesied that from this union a son would be born who would become his father's murderer and live in incest with his mother. Laius did not let this deter him from the contemplated union; but when the son was born, he pierced his heels and had him exposed on Mount Cithaeron. To a shepherd the boy became entrusted. The shepherd's wife called him Oedipus on account of his pierced heels. You know how the story goes on. The boy Oedipus grew up; his talents developed. At an early age his soul was beset by doubts concerning his descent, for his companions drew his attention to many things. Then the Delphic Oracle pronounced an important saying, painful to study nowadays, if you can study it in its whole context. The saying is: “Avoid thy home-country; otherwise thou wilt become thy father's murderer, thy mother's husband.” This was said to Oedipus.

Now he was under a complete illusion. He did not know who his father and his mother really were. He could not but think Corinth, where he had grown up, his home. At last he wandered from Corinth in order not to bring about disaster there by killing his father and marrying his mother. But the very fact that he set out and took the way to Thebes became his doom. On the way he met a chariot in which his father Laius was travelling with a companion. A conflict arose; he killed his father and continued on his way to Thebes, and his first deed was, as you know, to solve the Riddle of the Sphinx. So we hay e Oedipus placed in the very fullest way into the evolutionary nexus of the fourth post-Atlantean age. For in a certain sense the Riddle of the Sphinx—the Riddle of Man—belonged to the fourth epoch. Oedipus was one of those who knew. Far from replying to the Sphinx: “I am reluctant to unveil a higher secret”; he solved the secret. Something was thereby implanted in the fourth post-Atlantean epoch. It was an impulse that worked on and on, and in which Oedipus played an essential part. For we Wright speak for many hours about the solving of the Riddle of the Sphinx by Oedipus; but we need not do so to-day. To-day we will only make clear that this deed reveals him as a characteristic Hero of the fourth post-Atlantean epoch.

Now he went on to Thebes, married his mother, whom of course he did not hold to be his mother, and was comparatively happy—till a plague arose. At length it was the seer Tiresias who revealed the truth. Jocaste, suddenly knowing herself tobe the wife of her son, killed herself by suffocation. Oedipus blinded himself and was driven away by his own sons. Another one, Theseus, then protected him in the Grove of Attica until his death, and he was buried in Attic soil. We need only call to mind the Oedipus-drama up to this point.

What does it represent? It represents an individuality—the Oedipus individuality—taken out of the blood connection, growing up outside the bonds of blood and then transplanted back again into the blood-connection, to his own detriment. We have before us no mere subjective rebel against the bonds of blood, but one who by the very laws of Nature becomes a rebel against the bonds of blood and thereby kindles and enflames them even against himself.

Look through the Greek mythology, and you will often find such human beings—Heroes who are placed into the blood-relationship in such and such a way, but who are then exposed so that they undergo their evolution outside the blood-relationship. Through the very fact that they are removed from the old order, from the normal order, they then bring in quite other impulses of evolution. Such an Hero is Oedipus; such too is Theseus who protects him in the wood of Attica.

No wonder if in ancient Greece they could not tell the people who was really behind these Heroes! They could not tell them that they were the great rebels, who were none the less necessary in the wise course of World-evolution. Think, for example, of Theseus himself. Here, too, it was an oracular saying that reached the ears of his father, so that he had his son educated far away. The mother, who had given birth to Theseus far from his father's home, was told: When the youth grows up so that he can wield a certain sword, then and then only let him return. Here again, Theseus is removed, transplanted away from the blood-connection. He too has to solve important riddles of the fourth post-Atlantean time. You know the legend of how he liberated Athens from the tribute of the youths who had to be sacrificed to the Minotaur, and of how he saved himself by means of Ariadne's thread. Theseus became the protector of Oedipus; yet Theseus is the very one who carries Helena away when she is ten years old, and keeps her in hiding. Theseus is brought into close connection with Helena.

Deep evolutionary riddles of the fourth post-Atlantean age are concealed beneath these things. The Court lady of the sixteenth century naturally had no more inkling of them than to exclaim: “From her tenth year onward she was nothing worth.” Yet in this line again, Goethe is hinting at sometning deeply significant. Goethe was well aware that that which stands behind Helena is in reality worthy of reverence, even as Faust revered her. But with regard to Helena of all people, the worst forces of calumny have been at work. Mankind might learn from such things; it can very easily happen that that which is worthy of true recognition—that which perhaps is highest—can be the most calumniated!

I only wished to point this out, to show how Helena herself stands in mysterious connection with those individualities who were the rebels of the fourth post-Atlantean epoch, and who at that time had the task—for the wise guidance of the Universe—to break through the blood-relationship.

How does it stand with Paris, who is presented to us by Goethe in the Invocation Scene—forgive the trite expression, I do not mean it trivially—as Faust's competitor or rival? How does it stand with Paris? Here too we are told; he was the son of Priam and of Hecuba, and his mother had a dream when she was pregnant with him. In this case it began not with an oracle but with a dream—albeit a dream containing deeper wisdom. It prophesied to Paris' mother that she would give birth to a burning torch that would set fire to the city of Troy. Therefore the parallel legend tells also of an oracle which announced to the father that this his son would serve in Troy's destruction. Whether for the one reason or the other, the father had Paris exposed. Paris, therefore, was also among those who were put outside the blood community. He was brought up in Parion, far from the bonds of blood; and it was there that there took place what the legend tells: how Eris assigned the apple to the most beautiful, and how Paris was called upon by the Goddesses, Hera, Pallas and Aphrodite, to determine which of them was the fairest. It was even said that Hera promised Paris Asia, that is the ruler- ship over the Earth, for ‘Asia’ at that time signified the rulership of the entire Earth. Pallas Athene promised him fame in battle; Aphrodite the fairest of women. Paris gave Aphrodite the prize of beauty.

Nov the great Song of Homer describes how significantly Paris thereby entered into the whole course of the affairs of Greece. In Paris himself we have an individuality rebelling against the bonds of blood. He takes Helena out of the Grecian bonds,of blood and tries to transplant her to Troy. He wants to break the bonds of blood. These things are always connected in this way; in the Greek Hero-legends we always see how there is placed into the midst of evolution that which is meant to break the bonds of blood. For the bonds of blood—in themselves strong, mighty and powerful—they are the thing that really brings about the social structure in that time.

There is one question which can come before us very clearly in this field, and it shall occupy us now for a few minutes. Someone might easily raise the following question: How does it stand with human freedom if such important deeds as the rape of Helena by Paris are accomplished by something taking place in the Spiritual World above, as in this case the rivalry of the three Goddesses? The human being then appears as the mere tool to execute what is not only prepared, but actually worked-out, in spiritual realms above. Now in a certain sense we must truly say: That which takes place through human beings here below is the reflected image of what happens in the Spiritual World. This is a point where the great riddle of freedom mightily knocks upon the doors of human knowledge. Are we really automata, who by their actions reveal the mere reflected image of what happens in the Spiritual World above? And again, how would the Spiritual World, which is the guide and leader in all that happens,—how would the Spiritual World stand there if, so to speak, it had nothing to do, if it were actionless? Two things must be understood: First, the universal course is really led and guided by spiritual forces, spiritual Powers; and nothing happens that does not happen down from the Spiritual World. And the second is, that the human being has Free Will. The two things seem diametrically opposite. We are here touching a great riddle, a problem that gives men very much to do, and they can never get beyond it lightly. For it is truly so: If we look up into the Spiritual World, what the Gods do there represents the deeds of Gods; and the human beings here below carry out the impulses of Gods. So indeed it is. How then can human beings be free?

Let me now place these problems before you with a few brief strokes. Of course one can only indicate a little of this problem at a time. Let us assume therefore: Up yonder are the three Goddesses with the conflict that is taking place among them. As a result of their conflict, there comes clown on to the Earth the impulse that proceeds from these their actions. We need not consider for our present purpose how these actions are in turn connected with still higher Hierarchies. That which takes place up yonder takes place with absolute Necessity; and as to that which Paris does, this also happens because the three Goddesses above have had this conflict with one another. How then is any freedom possible for Paris? It is practically out of the question, you will say. Yet it is not. For the ray falls down, as it were, on to the Earth; and here on Earth there is not one whom it can reach, but there are many. Assume, for example, that there are an hundred. Ninety and nine do not do the deed; the hundredth does it. Here in effect once more the Mystery of Number plays its part. These things are always confused. Paris does the deed, it is true, but the point is that Paris only becomes fully Paris inasmuch as he finds himself prepared to put himself in the very place where this impulse was able to he fulfilled. In short, the Gods would have found another one if Paris had not done it; and in that case the legend would be told of another.

It is through Number that you will come to the solution of this Riddle of Freedom. And if so be, at any given point of time, among the hundreds who stand here below no one is found, then the Gods wait till one arrives. He then accomplishes what the Gods place before him. Be that as it may, Paris it is who has accomplished the deed. It does not mar his freedom in the very least, for he could perfectly well have left the deed undone. Think of this aspect of the problem of Number, and you will find that the divinely necessary, wisdom-filled guidance of the Universe stands not in contradiction to human Freedom. Needless, to say, this does not exhaust the problem of freedom; this again is only a part.

You see, therefore, how in the total evolution of mankind the Heroes of ancient Greece, of whom we are told that they were exposed in childhood, are of great significance. And you may also call to mind (you will find it in one of my lectures; I do not know, I may even have said it several times) there is a similar legend of exposure in connection with Judas. Of Judas Iscariot we are also told that he was put out in his youth. This is a typical feature; it signifies in the language of myth and legend the entry of the rebel Powers, who rebel against the bonds of blood of the fourth post-Atlantean epoch.

Now the region out of which these impulses proceeded in the fourth post-Atlantean epoch is the region wherein the Archangel-Beings rule. Therefore the narratives are always such that the human being stands rather remote from the influences that take place out of the Spiritual World. Either it is an oracle that brings the message from the Spiritual World, or else it is the direct intervention of the World of the Gods Themselves. Helena, you know, is a daughter of Leda and Zeus; here too the Spiritual World works in directly. In our time it is the dark and backward Angel-Beings, and they naturally work through a far more intimate intercourse with human beings. I have already told you, if one would discuss or even only hint at many things that are connected with this working of the Dark Powers since the last third of the nineteenth century, one treads on very thin ice indeed! But you can tell from the whole context; the seeking of social structure through the bonds of blood, which was the right and normal evolution for the fourth post-Atlantean epoch, represents, where it remains behind in the fifth epoch, one of those impulses with which the human beings of this epoch will have to battle. We must however add another thing which I have also told you. Something entirely new is now occurring. The fourth post-Atlantean epoch—its wrestling with Birth and Death—was a repetition of Atlantean time. Now something new makes it appearance—something created directly out of Maya or Illusion. Yet this Illusion we must also understand; we must only understand it rightly. It goes without saying, Maya was always there. As I explained in the essay which you will shortly be able to read in the Reich, in relation to the Chymical Wedding of Christian Rosenkreuz, all consciousness originates out of Illusion. Yet since the fifth post-Atlantean epoch began, Illusion is present in a more than usual degree. Illusion will appear increasingly in this form:—Human beings will give themselves up to illusions. Illusions there always were, but they were always connected with other powers in the third post-Atlantean epoch, with the forces of “elective affinity”; in the fourth post-Atlantean epoch with the forces of Birth and Death; in the fifth post-Atlantean epoch with the forces of Evil. Illusion, Maya itself, will be seized upon by Evil. Moreover, it will all be permeated by that element of which I have also told you—by cleverness, intelligence.

It sounds paradoxical when one asserts that it is good for men that they can learn to know all these things. But the fact is, the human being can only come to spiritual freedom by growing strong against resistance. This, one can readily see.

Moreover, precisely that which is connected with the number Five is always connected in this way with the unfolding of Evil. Human beings will have to accustom themselves to one thing: to regard the inrush of the forces of Evil as an inrush of very laws of Nature, forces of Nature. Then they will learn to know them, and they will know what lives and moves in the very depths of things. We must not regard Evil from the outset as one would, who in the fulness of his egoism merely wanted to get away, to flee from it. We cannot do so. But we must penetrate it with consciousness; we must learn to know it,—really learn to know it. Above all, in our time already a force is preparing in the realm of human beings,—a force which tends to create illusions that are harmful and destructive. I will give you a little example of one such illusion. In giving this example, once again I do not wish in any way or in the very least to take sides in one direction or the other; I simply wish to give you an example of this entry of Illusion.

Assume that a politician appears upon the scenes to-day, wishing to speak out of his inmost impulse of his own attitude to the wheel of the world—to the various things that are being said and done to-day, from one quarter or another. Suppose that this politician found occasion to express himself about the part that is being played in the events of our time by the British State system (I say the State system; for with the nations themselves we are not concerned in this connection) and by the hidden powers that are behind it,—powers of which we have often spoken. Assume that a politican feels called upon to speak of this. He wishes to make plain how he considers that a right relationship to the British impulses can be established.

Suppose now that such a politician were to say the following. Suppose he were to say: It would be an unfriendly action against the Power that rules the Sea, to paralyse or lessen its superiority. What would you say? This politician notes the fact that there is a Power that rules over the Sea. One must take some attitude towards it. Since, after all, this Power rules the Sea, it would be an unfriendly act, he says, to hinder its development. Therefore one should refrain from such unfriendly action.

What could one say of such a politician? I think the very least that one could say would be that he stands for a policy of Power—Machtpolitik. Is is not so? Wherever the Power is, in that direction let us turn. This, at the least, seems to emerge from his words. But to-day one does not say so. One does not take one's stand in such a case and frankly say: “I stand for a policy of Power; I will attach myself to the Power which happens to have power.” But on the contrary one says, one defines it thus: “I stand for Right and Freedom and for the Independece of Nations.”

One says these two things side by side. One says that one stands for Right and Freedom of the Nations, and directly side by side with this, one says: “Let us above all attach ourselves to the particular Power which has the power, and commit no unfriendly act in relation to it.”

You see from this how human beings involve themselves in illusions. For I have here put before you the case of the Swedish politician Branting. He, a neutral politician, is the man who spoke in this way. That is the way one carries on a neutral policy, of course. I do not say it as a reproach or to take sides with one or another party. I say it as a pure description of how such things must take their course to-day. One is enthusiastic, needless to say, for Right and Freedom of the Nations, and yet—one stands for a such a policy. One does not confess that one stands for it for the simple reason that one can do no other,—that would be the truth,—but on the contrary one says that one stands for it inspired by the impulses of Right and Freedom for all Nations.

With such things as these we must indeed concern ourselves. It is not enough for anyone to give himself up to the fairy-tales that are going through the world to-day; we must take these things into our consciousness. Only by this means is it possible to attach oneself to the real impulses of evolution which I have described. No age was ever so little enlightened about itself as is the present. No other age stands in such dire need of enlightenment about itself. Think only how proud it was of its great progress in every kind of human thought. Why, they had even succeeded in finding impulses for Social Science, out of Natural Science! I have often spoken to you of the science of social life.

Think for a moment, what is so often said in official quarters to this day on educational and social questions, questions of right and justice and so forth. Try to transplant yourself into the frame of mind in which these people bring forward their supposed infallible truths, while at the same time they would suppress absolutely everything that resounds from any other quarter. Part of what modern humanity believed thus fondly, has led to the event that through the impulses of this humanity,—impulses of Illusion upon the one hand, of Nationality upon the other—five million human beings have been consigned to death during two years and three to three-and-a-half million have been permanently wounded. It was so after two years, and now, considerably more than three years have elapsed. This is only the consequence of the false thoughts that were entertained,—thoughts in which illusion was allied with destructive power. From many another thing that is spoken nowadays about education or questions of right and justice, similar consequences will evolve if it goes on in this way, uninfluenced by spiritual life and being. For in the last resort everything depends on this. To kindle the spiritual forces in the consciousness of mankind is an absolute need for the fifth post-Atlantean epoch. Our criticism of the opposite, materialistic opinion is but a part of the zeal with which we call to life the spiritual impulses within us. This is the thing that matters. Whatever has to happen among men must also be undertaken by men. If we have made ourselves ready to take our stand where the ray falls, the ray will come in good time; of that you may be certain. This preparation, this making-ready, can, however, only take place through the community. It will be for the individual human beings, in the fifth post-Atlantean epoch, only so far as the ideas are concerned; but it will depend on the understanding with which communities will receive these ideas.

Hold to this thought, my dear friends.

My dear Friends,

I had intended to make a few remarks from the artistic point of view about the scenes from “Faust” which were to have been performed today. Since, however, on account of illness, the performance is not taking place and the lecture can therefore be independent of it, I shall arrange matters rather differently. My lecture will have to do with the scene to be given next Sunday, but I wish to stress the fact that I shall not be speaking from the standpoint of art, but from quite another point of view. It is more that to the presentation of the scene as Goethean achievement I shall add some Spiritual-Scientific observations that will also in some respect link up with what has already been said here during the autumn.

Anyone allowing this scene—“On the Upper Peneus as Before” to pass before his soul, has an opportunity to look deeply into Goethe's soul, in that this scene—as also the following one which leads to the phantasmagoria of Helen—specially shows how Goethe divined and felt the truths of Spiritual Science even though these truths did not yet come to him in clearly defined ideas. A poet whose understanding did not reach up to the truths of Spiritual Science would certainly never have created these scenes in the way Goethe has done. It would lead us too far even to speak briefly of the path by which Goethe arrived at his insight into Spiritual Science. I can do this some other time. I shall only say enough to make it clear to you that Goethe must have seen certain things in the spiritual world to be able to give this scene the form it has. It is true that what I was explaining to you a few days ago about the evolution of man as a physical-temporal being could not have been known to Goethe in definite ideas. Nor can it be said that there is anything in the course of Goethe's development pointing to definite knowledge that not until the middle of life man first gains, through his bodily organism, the capacity for self-knowledge. From our studies during the past weeks we know that it is only at about the end of his twenties that man, through the forces he develops out of his own bodily organisation, becomes capable of achieving self knowledge. If we wish to learn the truth about these matters, we have to bear in mind that man is really a complicated being. We only understand man by first becoming clear to what extent he is a creature—if I may use a term much assailed by modern science—and that this creature points us back to his creators, his spiritual creators.

Now, by a kind of spiritual chemistry, so to say, we can extract from man what he is solely by virtue of his dependence on his own particular spiritual creators, on those beings among the hierarchies of the cosmic order whose special mission in the universe reaches its culmination in the creation of man, on those beings with whom man, as man, must therefore feel himself quite specially connected. If we separate man out in this way—(we wish our understanding of these things to be exact) we can show him diagrammatically as follows:

Let us suppose that this circle represents man at a given point in his evolution; if we then trace the human being indicated by this circle backyards in the line of his emergence from his spiritual creators we have this stream which I will colour orange. Were we to go back and examine now man has evolved through Moon, Sun and Saturn ages and later through the Earth age, we should find the special characteristics of the several beings of the higher hierarchies, as they are made known to you in my book “Occult Science”. We should discover the working-together, the mutual relations, of these hierarchies; and were we to look deeply enough into this connection of man with the hierarchies, we should perceive how he is, in a sense, the goal of divine creation. I have shown how this is so in a conversation between Capesius and the Hierophant, in the first scene of the second Mystery Play, “The Soul's Probation.” I have also pointed out there the hazardous side of such knowledge for those who are insufficiently prepared.

But suppose we go on to ask what man would be like in the course of his physical development between birth and death if he were only subjected to the influence of these creators of his? He would then be the being who only becomes ripe for self-knowledge in the physical world at the end of his twenties. For these creative beings set themselves the task of so forming man that in the course of his earthly development he should attain what is to be attained on the basis of his bodily organisation, that organisation that is itself derived from the earthly and thus is akin to earthly substances and to the interplay of earthly forces. I mean that these divine beings intended to give man the opportunity through his bodily organisation to go through a period of sound, all-round preparation for self-knowledge and for the knowledge of the world derived from self-knowledge right up to the end of his twenties. Then, in the second half of his life, they intended to give him the opportunity to pursue this self-knowledge in a very different measure from that in which man, as he now is as earthly man, can pursue it. If man had only first awakened to self-knowledge at the time that the spirits of the hierarchies concerned with him intended, at the end of his twenties, it would admittedly have been late, but he would have attained self-knowledge and the world-knowledge bound up with it in enhanced splendour. He would have been able from his innermost being to give a solution to the question: What am I as man? This under ordinary conditions at the present time he cannot do. e would have had this self-knowledge as insight, as vision, he would not have had to acquire it through abstract concepts.

Neither of these things has come about. In the first half of life we do not find that state of subdued consciousness. If he had it, man, rayed through by higher intelligences and not by his own, in a life not of sleep but of twilight, would build up his bodily organisation in a very different way, in order then to awaken to self-knowledge. But such a twilight condition does not exist. On the contrary, a certain self-knowledge appears comparatively early in man, though not with the radiance originally intended by his creators. Again, the self-knowledge that arises after the middle of life is not the self-knowledge that man's creators intended. And when we ask where the blame lies for this, we come to the other currents influencing man. We come to a stream that does not actually belong to man's nature, but which is, so to say, for the time being associated with him; we come to the Luciferic stream (yellow in diagram), we come to that stream which makes it possible for man to have a certain self-knowledge in the first half of his life, although it is not the luminous self-knowledge just described.

As you know, there is another current which unites for a time with man somewhat later; it is the Ahrimanic stream (blue). This stream prevents man, as he is on earth at present, from attaining in the second half of his life that luminous self-knowledge to which his creators had destined him. According to their intentions, the consciousness of man should have been in a much more enlightened state than the one he actually enters upon during the second half of his life, which is dimmed by ahrimanic influences. Naturally we need not think that luciferic influences are present only in the first half, ahrimanic influences only in the second half of life; they both persist throughout the whole of life. But these two influences are respectively concerned at the times in human life I have mentioned, with what I have just been describing. At other periods they have to do with something else. It is very important that no wrong conclusions should be drawn from what has been said. For instance, no one ought to say he has been told here that in the first half of his life man is luciferic, in the second half, ahrimanic. That would be completely untrue. Such misunderstandings often arise and it is important that no one should be misled by them. That is why over and over again I emphasise that in Spiritual Science we shall strive to speak accurately. Much harm is done by the way in which accurately given information about Spiritual Science is then repeated in public in another form, changed through preference or carelessness.

Thus, man stands in a threefold stream, to only one of which he really belongs. The other two were not originally in human evolution but have united themselves with it for a time. We can even say exactly when these influences entered in; you will find it in my “Occult Science”—the luciferic influence in the Lemurian age, the ahrimanic in the Atlantean age.

Now we cannot say that Goethe definitely knew anything of that phase of development, peculiar to man, beginning in the middle of his life. But he felt, he divined—divined very clearly—that through impulses inherent in the world-order man is a different being in the second half of his life from what he is in the first. And if we look into Goethe's soul-life more deeply than modern superficiality generally desires to do, we see his intense longing to gain something quite exceptional for his own life from the culture of the south—the culture of Italy. And if we follow up what he himself records of the benefits he reaped from the Italian tour, for himself, for his knowledge, for his art, we begin to feel hoe Goethe wished to make the transition into the second half of his life fruitful for himself through a deeply penetrating influence which he believed it impossible to experience by always remaining in his old surroundings. Goethe was conscious that in the forties something takes responsibility for the human soul which throws a very different light upon the nature of man than a man can gain through the human forces of the first half of life. And this knowledge, so clearly divined, flowed into the creation of the second part of his “Faust”. It was always particularly difficult for Goethe to approach the question: How does one acquire self-knowledge? If we follow his development aright, we may see his struggle for self-knowledge in a most interesting, most significant light. And little by little—not in the beginning, when he was still writing the youthful part of Faust, but later, gradually—the creation of Goethe's Faust-figure, and the whole poem, acquired such a stamp that the struggle for human self-knowledge may be said to find in “Faust” its most outstanding expression.

It was in this connection that Goethe thought out the figure of Homunculus, As I said before, I am not speaking to-night from the artistic standpoint but am relating to “Faust” a few remarks out of the essence of Spiritual Science. Thus Goethe thought out the figure of Homunculus in connection with his endeavour to depict in Faust man struggling towards self-knowledge. And what did the Homunculus-figure become under the influence of this preoccupation? The answer is that it came to represent all that man knows about man. What can we know about man by collecting together that knowledge which we have about the substances and forces of the earth? How can anyone imagine that those ingredients of earth-existence surrounding us in the kingdoms of nature can combine to form man? How is it possible to think that? For Goethe this became a burning question.

Remember how, when Schiller made friends with Goethe, he wrote him a most significant letter. I have often quoted this letter because it is characteristic both of the friendship between Goethe and Schiller and of the whole character of Goethe's soul. Schiller writes

“Though from some distance, I have for a long time been watching, with ever increasing admiration, the nature and course of your spiritual life. And I have seen that you are striving, so to say, to gather together all that is offered by the rest of nature, in order at length in your mind to put together man out of the sum-total of nature's works. This is a heroic undertaking before which any other intellect would have quailed. Had you been born a Greek, or even an Italian, an imaginative force enabling you to think of man as made up of the various ingredients of nature would have lived within you from your earliest youth. Since, however, you were born as a Northerner, you have been obliged to produce a spiritual Greece in your soul, and to supply by means of your imagination what did not exist in your surroundings.”

Thus Schiller attributes to Goethe this striving to obtain a knowledge of man by piecing together all the details to be gleaned from a knowledge of the kingdoms of nature. And that is actually the ideal which Goethe had before him. What can man know about man? But then there came to him at certain times the thought that the knowledge of man possible to acquire by earthly science is in truth small, that'll is no scan that comes into being through,this knowledge—only a manikin, a Homunculus. And Goethe was often assailed by the burning, tormenting thought: “We are in the world as men, feeling, thinking and willing as men, but we really only know something about Homunculus, not about Homo. The ideas we form concerning man bear as little relation to what man is in truth as does a little manikin in a glass test-tube”.

And for Goethe this burning question was associated with another: How can that element in knowledge which does not correspond to nature, to cosmic existence, be quickened so that it may, in knowledge at least, grow near to what in reality man is—of which he knows so little that actually it only amounts to knowledge of a Homunculus. That is why Goethe makes Wagner produce this manikin, Homunculus. Then, in the further development of his poem, he undertakes to show what sort of experience a man can have whereby his knowledge of man is widened, so that out of Homunculus there may grow something at least approaching Homo.

Now it was a belief of Goethe's that the only ideas which could be acquired in his day, the ideas which could be acquired from the culture of the North, were not sufficiently pliant and flexible to carry the Homunculus-knowledge further. Goethe believed that one could do better by endeavouring to clothe the knowledge of man that it,was still possible to acquire in one's soul life in such ideas as existed in an age that was nearer nature—such as the Greek age. It, was Goethe's firm belief that, by entering into the style and the form of Greek thought, one receives a deep, significant and vivifying impression, one's ideas acquire an added truth. This feeling lies at the root of his taking Faust to Greece, of his wanting to take him to Greece, to live there as a human being and to acquire Greek culture. Had Goethe been asked to state on his honour—I put it thus strongly on purpose—what he believed the men of his circle actually thought and felt, or had thought and felt, about the Greeks, he would probably have answered: “Oh, I should think more rubbish! They talk of Greek life, but have no ideas with which to grasp it. All that our pundits”—this is the sort of thing Goethe would have said—“all that our pundits think, write and print about Helen of Greece in modern times is just philistine trash, for in spite of it all they know nothing of Helen, nor of any other Greek, man or woman, as the Greeks really were”. But that was precisely what Goethe was striving after—to get nearer Greece in his soul. Hence his Faust had to get nearer Greece and had to live as a man among Greek men. Helen—as a Greek and the most beautiful of Greek women, as an outstanding Greek about whom so much strife and discord had arisen—Helen only supplied the point of contact for this. It the heightening, widening, strengthening of the knowledge of man, of the conception of man, that Goethe wants to accomplish in Faust.

Now in that Goethe kept all this clearly before him, (but as a kind of dim apprehension that became at the same time a torment for him) he was conscious that the abstract, philosophical path to knowledge, the path of science, regarded by many as the only right one, is all the same only one way of knowledge, and he dimly felt that there are many ways,. And whoever believes that Goethe was a rationalistic philistine—as really all upholders of modern science must be, otherwise they would not be genuine scientists, for science in the modern sense is itself pedantic, philistine, and rationalistic—whoever believes that Goethe was this kind of pedantic, rationalistic, philistine, understands nothing of him. He understands nothing at all of Goethe, my dear friends, who believes that he could for a single instant have supposed that, through ordinary scientific reflection any real knowledge could be acquired of the nature of man in his fulness. Goethe knew well that the human soul cannot discover truth merely on the path of thought or even on the path of that activity which takes place on the physical place; he knew that the soul of man has to find its way into reality and truth by several paths. Goethe was well acquainted with that approach to truth which takes a deeper course than the ordinary life of waking consciousness. This conscious, waking life in which our bright ideas run round, this life so highly valued by all the pedants, lies fundamentally very far from all that lives and weaves in the world as the basis of existence. In a certain respect man approaches nearer what lives and weaves below the surface of existence if—but this must not be misunderstood—out of his subconscious he sees and feels the arising, however chaotically, however sporadically, of significant dreams. In former years I have often told you that the content of dreams is of little importance; what is of importance is the inner drama, the connection between dream-life and deep human reality.

In a pamphlet, called “Dream-Fantasy”, a philosopher, Johannes Volkelt, in the seventies of last century, ventured timidly to suggest that man in his dreams comes near the riddle of the worlds. If only he had not later rectified this terrible professorial error by respectable pedantic works on the theory of knowledge! But then he never would have become Professor Johannes Volkelt, nor been allowed to teach philosophy in Basle, Würzburg, Jena, Leipzig. For it is a heinous sin against modern science to hint such a thing as that during his sleep-life man sinks into a real, cosmic stream, and that out of this experience things emerge which to be sure show themselves only in pictures, chaotically, and are therefore not to be accepted in their immediate form, but which nevertheless reveal how man, in the weaving of his sleep, is in a sphere that brings him nearer to the fulness of the living and weaving from which the physically visible springs than do his waking moments.

Now when a man plunges into this world—a world that the man of today only comes to know through his dreams, which do interpret it for him, even if badly—his situation within the entire world-order is different from what it is in ordinary waking consciousness. Of course the dream-life alone does not enable us to perceive the difference between the life in waking consciousness and the life we live down there in the sphere whence the dreams arise. But spiritual science can guide us into this sphere. Down there even language ceases to have its correct significance. That is why it is so difficult to come to an understanding. Down there in that sphere the words which we have formed for use in the sense-world cannot be properly applied to what takes place down there. Take for instance what used to be called the elements. Today we call them physical conditions describing them rather differently, But we can quite well understand if the old names earth, water, air, fire or warmth are used. We know these things from “Occult Science”; we can call what is solid, a solid physical condition, the earthly; what has a fluid physical condition, water; what has such a physical condition that, when it is not enclosed, it expands, we call air; whereas what permeates these three substances we call warmth or fire. Yes, my dear friends, we may call them so when, from the point of view of our waking consciousness, we speak here about our surroundings, because, if I may so express it, the things we denote by these words—earth, air, fire, water—are present with us. But if we plunge into the world out of which dreams are working, there are no such things as earth, air, fire, water, they do not exist; these words applied in the same way as for the world in which we are with our waking consciousness, no longer have meaning. As soon as we enter a different sphere of existence, a sphere that has to be grasped by a different consciousness, we see at once the relativity of these things. There—the things regarded by the ordinary materialistic consciousness as absolute—no longer exist. There earth is not earth. It has no meaning at all to talk of such things when we immerse ourselves in the world that, although also a reality, must be grasped by a quite different consciousness. To be sure, there is something there which may be said to stand midway between air and water; it is experienced in this different consciousness, through quite different forms of thought. Air is not air, water is not water, but there is something midway between air, and water; we might call it a sort of watery vapour, (German – Rauch) still called Ruach in the old Hebrew language. It does not mean the physical vapour or the mist we have now, but this intermediary something between water and air.

And another intermediary thing is there between earth and fire. This you must picture as though our metals were gradually to become so glowing and fiery that at last they become actually nothing but fire, fire through and through. And these things—intermediary between earth and fire and between air and water—are down there in the world out of which dreams come whirling. As you will easily understand we could not exist in that world in our physical body, we could not breathe in that world; we have to enter it with our souls, between falling asleep and waking. With our physical body we could not breathe in that world for there is no air. I have pictured in one of my Mystery Plays (“The Guardian of the Threshold”) a being who can breathe in this world, a being having no need of air, for he breathes light. Such beings may indeed be pictured by one who knows them. But no man may take his physical body into this world, for he could not breathe there and would be consumed by the fire. Nevertheless, man is united with this world, from falling asleep to waking, and out of it spring dreams.

Now this world that man encounters beneath the threshold of his consciousness is quite unlike the world we see today during our waking hours but it is not so unlike those worlds from which the present one has evolved. Former worlds, certainly the Sun-world—and this you can gather from the description in my “Occult Science”the Sun-world was even so formed as a physical world that in it fire-earth, earth-fire and water-air whirled and simmered together, not conveniently separated as they are today. Thus, if we are to grasp world-evolution cosmically and historically, we must picture earlier conditions of our evolution as similar to what we find today when we dive down into the world to which we belong between falling asleep and waking.

These worlds, however, that were formerly physically present, just as now our world is physically present, can only be experienced today in sleep, and no one can penetrate to them unless he imagines what is no longer visible in our present world to be visible and manifest. You cannot think of water-air in the same way as today you have to think of water and air as existing side-by-side. Today you think of water and air as separate. That has come about because the water-air, substantially one in former times, has now been differentiated. Water-air is now separated into the two polaric opposites—water and air. Formerly it was a unity, water-air, but was permeated instead by another pole. Today, man has so to say descended, and has completely lost the other pole of the water-air, instead the water-air has itself separated into the two poles—water and air. If we want to get an idea of what the other pole of the water-air was, we must imagine something having reality also experienced in the world where man is between falling asleep and waking, the world from which dreams arise. But too if we go back to the old Sun-existence, we have to think of the water-air as having had side by side with it something of a spiritual nature, something of the essence of the elemental spirits. You still find the elemental spirits belonging to the water-air in mythology, where echoes of ancient truths still remain. And among the beings associated with the water-air are those that in Greek mythology—or indeed in any ancient mythology—are called Sirens. So that when out of real knowledge we say of the world we are referring to that there are in it water-air and Sirens—that it is composed of water-air and Sirens—we are speaking with as much truth as when we say of our external world that it contains water and air. Thus the Sirens belong to those elemental beings who are the other pole of water-air.

The other thing in the old Sun existence was earth-fire or fire-earth, Whereas today we have earth that has been pushed down below the level of the water, with fire or heat above it, formerly these two were one. And among those beings who were related polarically to the earth-fire as are fire or warmth to earth today, is that being whom Goethe, following the Greeks, called Seismos. By bringing Sirens into the relevant scene, Goethe points at the same time very clearly to their connection with water; not however with water as it is today, for that has grown denser and is only one pole of the old water-air. The Sirens feel themselves related to water only in a spiritual way. If we think of water as the old water-air, the Sirens belong to that water as air belongs to the water of today. And as the air produces chaotic sounds in the wind, so the spiritual element in the Sirens produces what belongs to water or water-air; the spiritual element is combined with water-air as air is with our water. And the activity of the Seismos, regarded as cosmic force, is the part played by fire in nature's economy. This is what the myth means, this is what Goethe means. And his presentation of the matter makes everyone acquainted with the reality feel that Goethe had a dim apprehension of these things. He knew that things are thus in the world we enter between falling asleep and waking, the world we find again if with understanding we turn our gaze back to the primal sources of our present existence.

But consider, my dear friends, what a shock you would have if you were suddenly in full consciousness—not as in dreams but quite consciously—transported into an element, into a sphere, where you had no solid earth beneath your feet, a sphere where everything that should be earth was fire, and where there was no earth! There you could even melt if you wished, and become hot or cold in the element of fire. And in the water-air, where you could not breathe but only experience alternations of light and darkness—think how alarmed you would necessarily be at first by the insecurity into which you had plunged, in all this surging and whirling. What then entered into man in those cosmic epochs when the earth solidified (as must once have happened, for at one time men had been living in this surging and weaving element I have described) so that he too could stand firm? What was it that took hold of man? The Sphinx-nature! This gives the firm centre of gravity in the surging element. The same force that gave to the earth the form whereby it has become this solid planet on which man can stand, at the same time wove into man what can be described, pictured, as the nature of the Sphinx.

Now in this scene Goethe introduces what can actually only be experienced between falling asleep and waking. And he believed this can best be presented not in the concepts of our modern waking consciousness, but in Greek concepts. He finds them more flexible and more suitable. Therefore he transfers the whole scene to Greece, thinking that with ideas taken from Greek nature he will be better able to characterise all that man experiences today between falling asleep and waking, all that he experienced in ancient times when air was not opposed to water, nor fire to earth, but when the Sirens formed the opposite pole to water-air, and some being like the Seismos formed the opposite pole to earth-fire or fire-earth.

So now he allows this world to make its appearance in his “Faust”. And why does he do this? It is all a question of proceeding from Homunculus to Homo, the point is that Homunculus should be given a prospect of not remaining merely Homunculus but of becoming Homo—of understanding enough to become man. Therefore his experience of the world has to be enlarged. And so aptly does Goethe bring this about that when he introduces Homunculus to this ancient cosmic world he at once places Sphinxes in it. “The Sphinxes have taken their seat”, and these form the solid element. There is a surging all around that, in these days, could not be suffered, for mortal terror would assail mankind. Everything is surging. But though the whole of hell break loose when the spirits behave as the Sirens and Seismos are doing it is pointed out that man has found his foothold—his centre of gravity:

“What a sickening thrill hereunder!”

Here is pictured the world of which I have been speaking,

“What a dire and dreadful thunder!
What a heaving, what a quaking,
Rocking to and fro and shaking,”

Were you to plunge into this world you would soon experience the ‘rocking to and fro’.

“What unbearable annoy.”

But now comes the reflection:

“Yet we” (the the Sphinxes) “budge not, though the nether
Hell should all burst forth together.”

Into the ideas of men something of such a conception perpetually flows. Men do not know it, but their ideas are influenced by what dwells at the foundations of existence. And this is the cause of many fanciful theories. The theory that the mountain ranges were formed by fire, is quite right for more ancient epochs of cosmic evolution, but this was earth-fire, fire-earth, not fire as we know it. This has introduced an element of confusion into modern ideas. And from a higher point of view, most modern ideas are confused. They can only be understood—however strange this may sound, my dear friends, it is true—these ideas, these theories can often only be understood if they are translated. They are heard in the ordinary, common-place, philistine language of men; they first begin to have meaning when translated into the language that must have been used between falling asleep and waking, for then it becomes clear that these theories bear within them faint indications of earlier earth-epochs. And the only way to understand the scene beginning here, is to realise that Goethe wanted to show the experience man would have were he conscious from falling asleep to waking, an experience that would develop in him a consciousness of a former cosmic condition of the earth.

Think how clearly Goethe must have foreseen the knowledge of Spiritual Science, to have presented these things so correctly. And that is not all. Homunculus is to be introduced to this world. Goethe seems to say—if once more I may be permitted to express it rather strongly—“Now when I turn to the ideas of philistine science, I naturally find nothing able to make a Homo of Homunculus; I can get nothing from that quarter. But if I make use of such ideas as can be acquired when a man consciously experiences the world he enters between falling asleep and waking, and, absorbing them into my soul, embody them into the scene of ‘Faust’, then perhaps I shall be more successful in acquiring, a wider knowledge of man, so that Homunculus may become Homo.”—Therefore Goethe makes Homunculus plunge, not into the philistine, scientific world experienced by man today, but into another world, introduced here, the world man experiences from the time he falls asleep to the time he wakes. In that world a man experiences so many things; curiously enough, he experiences something of how unequal in their evolutionary stages are the beings who live close to us in the cosmos. We understand nothing, literally nothing, of this world, when we consider these beings side-by-side, giving them all an equal value. When we observe ants or bees, or the whole unique insect-world in general, then, my dear friends, we arrive at the conclusion (I have put this before you at other times, in other places, as the view of Spiritual Science) that these are either forms left behind from former epochs, or forms anticipating what is to come later—like the bees, the hive of bees; they are beings projected into our epoch, though by their form they actually belong to another.

You see, when scientific nit-wits describe the world—as for instance Forel who made such a study of ants, then one finds most amazing things said. For if these people cling to their crude scientific methods, and never come to Spiritual Science, of course they are unable to give any explanation of what is really to be wondered at in this world—this world permeated everywhere by reason; not over the single ant, but over the ant-hill as a whole, over the whole ant-world, over the whole bee-world, cosmic reason, so much wiser than brain reason, is outpoured. And, in a certain respect these all really belong to a former world. Just think how aptly Goethe describes it when he brings in the ants, the emmets; and when he makes a mountain arise, as it was in an earlier cosmic evolution, and as one sees it in another sphere of reality, during the time between falling asleep and waking, he makes ants appear and begin to busy themselves with what the mountain has brought into existence. But, as companions for these ants, he makes other strange beings. For in fact the ants together with pretty well the whole of the insect-world constitute a race that does not properly belong to the earth as it is at present. This world of the ants feels itself as an anachronism in the present world. The ants have not much in common with it and have no real companions. The other animals are of quite another kind. There are tremendous differences between the soul-spiritual quality of the insect-race, for example, the ants, and that of other animals. The companions of the ants are actually not the physical animal-forms of today, but spiritual elemental beings that Goethe introduces as Pygmies, as dwarfs, as Dactyls; though the ants have succeeded in acquiring a physical nature on earth, the pygmies and the dactyls are more closely akin to them than to the beings of the present day. Thus, Goethe knows of this ant-race belonging to an ancient cosmic epoch, and introduces it covertly into this scene.

Now how has this world of ours arisen? As you know, its present condition has developed out of the old. We have now spoken of the old condition, and the present one only needs to be mentioned, for it is all that surrounds us on the physical earth. But this present earth has not come about without a struggle. It was through a mighty cosmic conflict that the old developed into the new. And the question arises: Can one observe this struggle? The answer is that we observe it when we can become conscious of waking from a very vivid dream to a condition of half-wakefulness; when we are aroused from a state of deep sleep to one less deep, and though not quite awake, are on the way to being so. We are approaching the sense-world but have not completely left the world below, and we find ourselves in a struggle closely resembling the conflict that went on when the old world was changing into the new. Again Goethe presents it all so faithfully that, while to express the old world-order he makes a dream arise, he also represents the waking from the dream by describing a struggle in the cosmos. The present comes into conflict with all that belongs to the past. The pygmies belonging to the old world come into conflict with the herons belonging to the waters of the present. The sight of this conflict as it takes place is at the same time an awakening. And Goethe makes it so clear that we are concerned with an awakening that he even alludes to what often happens on waking: one hears something that appears to be still in the dream spiritually, in imaginative picture form, and which then passes over into external reality—the coming of the cranes of Ibycus that appear in this scene. In the first part of the scene, Goethe shows us what can be experienced in dream-consciousness when it is fully developed, something which points to earlier earth-conditions; and this he believed he could more easily accomplish with Greek ideas than with those of the present day.

And now, for Homunculus. He has not yet got so far as this, for the man of today is not able to become fully conscious of what takes place in that lower sphere. Goethe intimates this quite clearly. Man today is hampered by fear, by anxiety, even though these may be unconscious. I have often spoken of this. Homunculus will not venture into that world and says so quite clearly. When he makes his re-appearance in the scene, he declares that he will not go in; he wishes to rise, that is, he wishes to become Homo, but into that world he refuses to enter.

“From place to place I flit and hover,
And fain would I in the best sense exist.
Impatiently I long my glass to shiver.
To risk me though I do not list
in aught I yet have seen. ...”

Thus it is a dangerous world into which Homunculus will not plunge. He would like to take the step from Homunculus to Homo in a less perilous world.

Now, had someone asked Goethe “Then you don't think much use can be made of the dream-world, the sleep-world, in changing Homunculus to Homo in the human head; but what about philosophy? Philosophers reflect upon the riddle of the world. What about philosophy? How would it be if Leibnitz or Kant were asked about true manhood?” Then Goethe would have put on a very sceptical expression—very sceptical indeed. He ascribed all kinds of good qualities to modern philosophers, but he did not believe them capable of penetrating into the being of man, of contributing anything to enable Homunculus to become Homo in a human life-time. Here too he thought one would get nearer by using Greek ideas. Goethe was well acquainted with the life of ancient Greece, with the times in which Anaxagoras and Thales lived. Their ideas came nearer the old Mystery outlook, they still retained some knowledge of those spiritual worlds from which for man only dreams arise. For this reason he makes Homunculus meet two ancient Greek philosophers, of whom the one, Anaxagoras, still knew a great deal of the old Mystery-wisdom, especially of the secrets of the fire-earth. Into the thinking, into the wise philosophy of Anaxagoras, ideas still rose up of the ancient Mysteries connected with what happened in the fire-earth.

With Thales, too, there were still recollections of old ideas, associated with the secrets of the water-air; but at the same time Goethe makes it clear that the conceptions of Anaxagoras though loftier, are becoming superseded, and that with Thales the new age is beginning. The history of the new philosophy, the history of philosophy in general, begins rightly with Thales. I have mentioned this in my “Riddles of Philosophy”. He is, it may be said, the original philistine, as Goethe's shows him here; he has to introduce the philistine outlook of the fifth post-Atlantean epoch that indeed in a certain, but only shadowy, way is connected with the secrets of the water-air.

Thus, in the first part of this scene in which he is describing things out of experiences of the dream-world,the world of Seismos, to which the pygmies belong, Goethe is describing all that is associated with the creative forces of Seismos. And the element of water that he uses to make the transition to the present time, describing it not as water-air, but as water, with herons and so on—this element of water he places in contrast to fire; water versus fire, actually water-air versus fire-earth. And water and fire come into conflict—pygmies versus herons. And it is the same battle, only in another sphere, transferred into the sphere of reason, that takes place between Anaxagoras, the philosopher of fire, and Thales, the philosopher of water, as has previously taken place between the pygmies as representing the earth or earth-fire, and the herons, as representing the water or water-air.

So good is the parallelism that, in this second stage of his representation, Goethe correctly shows how Homunculus, who has not ventured himself below into the subconscious element with a view to becoming man now takes refuge above in the conscious. He wants to learn how to become Homo from the philosophers, from those who would still preserve in consciousness much that should be experienced in the subconscious. But it turns out that, because the philosophers derive their impulses from different spheres of experience, they do not agree, and themselves come into conflict, the same conflict of ideas as those that lie at the foundation of cosmic conflicts. There is the same conflict between the views of Anaxagoras and those of Thales as between the pygmies and the herons—the very same.

And what is Goethe doing? He first pictures what goes, on down in the unconscious world, and then leads up to the world of consciousness but associates this world with the recollections arising from the unconscious, recollections specially clear in Anaxagoras. This is why Thales looks upon Anaxagoras as a visionary.

But we have already had to do with a second stratum, with the sphere in which the waking consciousness too is intermingled, albeit in a more or less spiritual fashion, or as I have described it, half-asleep and half awake. This is the second layer of experience that Goethe has shown. And it is very significant that he gives what is experienced in this sphere in a different form from that in which he gave the first. He makes the scene open with the Sirens. We are in the world of sleep, the world of dreams; to be in this world, there is no necessity to do anything; Goethe, therefore, simply places it before us. Then we wake up out of this world, and in waking come to our ordinary-consciousness. For a special reason Goethe has combined Lucifer and Ahriman into the one Mephistopheles. This waking he shows in the experience of Mephistopheles, and it is interesting that, as long as Mephistopheles represents the condition of being but half-awake, he is still down below, experiencing it through the Greek Lamiae. Then the scene rises into conscious life, But if Homunculus-Mephistopheles is now to enter fully conscious life, the life of reason, the man must rouse himself, he must pull himself together, and wake out of dreams to reality. Hence, when he wakes, Mephistopheles meets the Oread, who indicates very clearly in Goethe's language that this is so,

“Up hither,up; My mount is old,
And still loth keep its primal mould,
Honour the rude cliff-stair ascending,
Last-spur of Pindus, far extending.
Already thus firm-stablished
I stood as Pompey o'er me fled.
That fabric of a dream will fade
At cockcrow with the nightly shade.”

While sleep-consciousness is being shaken into waking consciousness, the Oread points out that a transition is now taking place from the world called the world of illusion—though in one way it is, as I have shown, a world of reality—a transition to the world where mountains stand firm, and everything does not rock up and down. And Goethe does not hesitate to indicate quite clearly how one wakes out of this world. Think how often we are wakened out of the world from which dreams surge by the crowing of a cock. Goethe makes it perfectly clear that we are coming up into the waking world where philosophers have to hold forth, where through what they have to say it is expected that Homunculus will become man.

There is much I could add, perhaps tomorrow. In the meantime I shall only draw your attention to the fact that, after we have done with this world, Goethe still points us to a third. And just as it was the mountain nymph, the Oread, who gave the first indication of this waking world, so now it is another nymph, that is, an elemental being, who does the arousing. The tree nymph, the Dryad, leads Mephistopheles to a third layer of consciousness, in which understanding and clairvoyance are united: unconscious, conscious, super-conscious. And, in a certain respect, Goethe already points to the world we also would point to through Spiritual Science. Only, he does so in a quite unique way. The beings whom Mephistopheles finds next are the Phorkyads.

From our coming performance you will see what pleasant, beautiful beings these Phorkyads are, and particularly what an impressive, heart-stirring language they speak! And yet, anyone realising what experiences a man must be prepared to meet, on consciously winning through to the spiritual world, will understand this meeting of Mephistopheles with the Phorkyads.

This matter cannot be completely dealt with in one lecture; we will speak further about it tomorrow.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To which Mephistopheles replies:

“O fie! Hermaphrodite must I be flouted?”

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

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

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

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

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

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

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

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

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

From our considerations of yesterday and the day before, we have been able to see how Goethe's creative work is steeped through by a certain outlook suggestive of that of spiritual science—although this outlook may be but dimly foreshadowed. And it is indeed very important that we should make ourselves thoroughly acquainted with the character of Goethe's spiritual life. It is only by shedding before the soul the light of a deepened observation upon all that such a life of spirit contains that this life appears in the right connection with the whole evolution of mankind. But I wish to add something here to all that has been said. I should like, that is, to point out how really it is only possible rightly to comprehend the whole structure, the whole manner, of Goethe's spiritual life if this is done from the standpoint of spiritual science. It is not merely that from an unspiritual standpoint we can naturally never find in Goethe's work all that yesterday and the previous day we were able to discover by considering it anthroposiphically, but also it only becomes clear how such a life of soul is possible within the course of human development, when we look at it from the point of view of spiritual Science.

In various connections I have called your attention to other manifestations of Goethe's soul-life, manifestations that, for ordinary human life, may perhaps seem—but only seem—to be more remote than what is represented in the all-embracing Faust poem,that should indeed be of the greatest interest to every man. I have spoken to you of the special mind of natural science which Goethe cultivated. And it is particularly important and significant that he should have done so. It may be said that Goethe's individual way of thinking where natural science is concerned is precisely what in most spheres at present still meets with complete lack of understanding. Nevertheless, it appears to me of quite special importance for the various branches of present day spiritual life—and not least for the religious life—that an insight should be gained into this particular form, this individual way, in which Goethe looked upon nature. You know how he sought to establish for the inanimate world a natural science founded on his own interpretation of the primal phenomena, and how he built up a botany on the basis of metamorphoses.

So far as all this is a matter of general knowledge I should like today to give you a brief description of the primal phenomena and metamorphoses.

What was Goethe's intention when he turned not to hypotheses and theories but to the so-called primal phenomena for his explanation of nature? Since the eighties of the last century I have been doing my best to give mankind, from various aspects, an idea of the true basic character of the primal phenomenon. But it cannot be claimed that so far there has really been a very wide understanding of the matter. Perhaps we can get the best view of what Goethe understood by the primal phenomenon in inanimate nature when we consider how he came to build up his special Theory of Colors. He tells of this himself. I know that what I now have to say is an abomination and a heresy for the present day scientific conception of physics. That, however, is of no consequence. What physics does not recognize today, my dear firends, the physics of tomorrow will find itself obliged to accept. In reality, present day physics is not yet ripe for Goethe's theory of colors.

As I said, Goethe himself tells us that up to the beginning of the nineties of the eighteenth century he believed, as did other men, in the so-called Newtonian theory of colors—in that theory built up by Newton on a certain hypothesis. This theory declared that something imperceptible lay at the basis of light—we need not go into that now. In essentials it is immaterial whether it is represented, as it was by Newton himself; as currents of matter, or as oscillations, or as some kind of electrical impulse. The arising of colors was conceived as follows—that the light in some way contains the various colors unseparated as if naturalized in a kind of supersensible entity, and that by means of the prism or other devices, the colors were made to issue forth from the unified white light.

One day Goethe found himself obliged to abandon this conception that he shared with others, and he did so in a way that, naturally, must appear to modern physics both primitive and foolish. He studied this Newtonian physics, this Newtonian optics, and accepted it as one does as a matter of course when knowing of nothing better. But he found that when wishing to apply this optics, this theory of colors, in order to think out anything that had to do with art, with painting, he could do nothing with it. This Newtonian physics serves for a materialistic physical representation, but is useless when it comes to art. This increasingly disturbed Goethe and incited him at least to look into what happens in the appearance of colors from the point of view of physics. So, from Councillor Buttner who was a professor at Jena, he managed to procure the apparatus to see, through his own investigations and experiements, what views he could form concerning the appearance of colors. It goes without saying that Professer Buttner promptly placed all the apparatus at the disposal of His Excellency von Goethe. But, once in his house, it served, to begin with, only to collect the dust. It was long before he made his investigations—not indeed until Councillor Buttner expressed his need of the apparatus, and the desire for its return. Goethe put the things together for dispatch. However, he thought he would first have a quick glance through a prism, believing that if he looked through it at the white of the wall, so this white would then be broken up into seven colors, he would assuredly see them. (This would, as has been said, appear to the modern physicist both foolish and primitive). But—nothing! The wall remained white! This puzzled him. According to customary notions this was foolish but, my dear firends, it was sound thinking. He took a peep through the prism; the wall was still white. That made him appeal to Councillor Buttner to let him keep the instruments, the apparatus, and he then set up his further investigations. And from these investigations there now grew first his science of colors, and, secondly, his whole outlook on physics, that is to say, on inanimate, natural phenomena. It was an outlook that rejected all hypotheses and theories, that never thought out anything about natural phenomena, but traced back one set of natural phenomena to another, traced them merely to primal appearances, primal phenomena.¹

Thus he became clear that, when color is perceived, at the basis of this lies some kind of working together of super imposed lightness and darkness. If darkness laps over lightness, the bright colors appear; if lightness laps over darkenss, then there appear the deep colors, blue, violet and so forth. If over brightness, lightness any form of darkness is projeatd, such as dark material and so forth,or the actual prism, the bright colors appear, red, yellow and so on. Here it is not a matter of any theory. Darkness and lightness are working through immediate perception. It is simply perceived that if darkness and lightness work together, colors arise. No hypothesis is expressed here nor any theory—merely something that is simple fact, something that can be perceived.

Now it did not concern him merely to invent hypotheses like the wave theory perhaps, or the Emission theory, and so on, hypotheses that would say that colors arise in such and such a way; it was simply a putting together, as lightness and darkness had to be put together for yellow or red, blue or violet, to appear. Goethe's way was not to add to phenomena hypotheses and theories in thought, but to keep strictly to letting the phenomena speak for themselves. In this way Goethe brought a theory of colors into existence that led in a wonderfully beautiful way to the grasping of what has to do with color in the realm of art. For the chapter on the effect of color with reference to moral associations, in which are found so many significant indications for the artist, belongs to the most beautiful part of Goethe's theory of colors.

This then was the basis of Goethe's whole understanding of inanimate nature—never to seek for theories or hypotheses. According to him these can be set up as scaffolding. But, as when the building is finished, the scaffolding is not left but removed, so one uses hypotheses merely to show the way in which things may be put together. They are discarded as soon as the primal phenomenon, the simplest phenomenon, is reached.

It was this that Goethe also tried at any rate to outline for the whole of physics. And in the large Weimar edition, in the volume where I have published Goethe's general scientific essays, you will find a chart in which Goethe has detched out a complete scheme for physics from this point of view. In this chart the acoustics of particular interest, that, like his theory of colors, is indeed merely given in outline. Some day it would be interesting, however, to set up an acoustics that would fit in with music in the same way as Goethe's theory of colors does with painting. Naturally this could not be done yet, for modern natural science has taken a different path from that founded on Goethe's world conception and on his conception of nature.

It was this that he was trying to do where inanimate nature is concerned. And he was looking for something of the same kind in the life of the living plant in the theory of metamorphoses, where, without setting up any hypotheses, he followed up how the stem leaf was transformed, metamorphosed, and took on various forms, growing afterwards into the petal, so that the blossom is simply transformed stem leaf. Again this is an outlook that will have nothing to do with hypotheses but keeps to what is offered to the perception. What we need here is not fixed concepts but concepts that are as much on the move as is nature herself while creating; that is, she does not hold fast to forms but in ever transforming them. We must have such concepts, therefore, that the majority of mankind is too lazy to develop, concepts in a state of inward transformation, so that we are able livingly to follow them in their forms that change as they do in nature. But then, free from hypotheses and theories, one confines oneself to pure percept.

This is what is characteristic of Goethe, my dear friends, that he rejects all theory where natural phenomena are concerned, and really is willing to apply thinking only for assembling phenomena in the right way, so that they express themselves according to their essential nature. One can indeed put this in a paradox. I beg you to keep this well in mind. It was precisely through this that, as we have seen in the last two days, Goethe was driven along the right path into the sphere of the spiritual, that, for the phenomena of external nature, he did not destroy their integrity by all kinds of theories and hypotheses but grasped them just as they were offered to the life of the senses.

This, my dear friends, has a further consequence. If we form theories, such as those of Newton or spencer, that is to say, if we cloud by theories and hypotheses what nature herself offers, we may think about nature in the way that is possible during human physical life, but the matter is not then taken up into the etheric body. And they become overdone, all these theories that do not arise from pure nature and from the simple observation of nature; all these theories and hypotheses make indeed a caricature of the human etheric body and also of the astral body, thereby having a disturbing effect on man's life in spiritual worlds.

Goethe's sound nature turned against the destruction of the forms demanded for itself by the etheric body. This is exactly what is so significant about Goethe, and why I tell you he can only be understood anthroposophically—that he had an instinct for what did not originate in immediate reality, and perceived that, when he formed concepts like those of Newton, the etheric body was nipped and tweaked. This did not happen to others because they were less finely organized. Goethe's organization was such that while looking into things thus his etheric body was nipped and tweaked. And neither theory nor the most beautiful hypothesis prevented this, when only the white appears and he has to realize: The wall is still white in spite of the fact that all the seven graded colors are supposed to appear. This has not happened. And Goethe's way of experiencing this is indeed a proof of his thoroughly sound nature and of how he, as microcosm, was in harmony with the macrocosm.

Yet another side of the matter may be brought to your notice. We know, my dear friends, that man is not only the being who lives between birth and death; he is also the being who lives between death and a new birth. Into this life between death and a new birth he takes the sun of inner forces developed by him when in his physical body. Now when, after a few days, he is parted from his etheric body, he looks back upon it; and it is important that this etheric body should have been so used by him that in looking at it thus he is not deluded by a caricature. Now this is what we have particularly to note. If we look at nature in its purely natural aspect, as did Goethe, rejecting theories and hypotheses, and allowing only primal phenomena to have weight, then this understanding and regarding the primal phenomena thus, is of such a nature that it sets free within us sound, healthy experiencec and feelings of the kind that Goethe described in his chapter on the effect of color with reference to moral associations. It goes without saying that the perception of sense phenomena ceases with life. And what remains in our soul and spirit from pure perception, the only thing Goethe allowed to hold good as natural science is thoroughly sound and in harmony to do with the world of soul and spirit. Thus, we may say that Goethe's natural science is in accordance with the spiritual, in spite of his keeping to the phenomenal and physically perceptible. This is because it does not sully through theories the purity of its outlook on nature by influencing the spirit either ahrimanically or luciferically. Theories of this kind darken for the soul and spirit the purity of outlook upon what is earthly.

Now I told you yesterday that man has not lived only on the earth, but before he trod the earth he went through successive developments on Saturn, Sun and Moon. After he will have left the earth, or rather when the earth has left him, he will continue his development on Jupiter, Venus and Vulcan. But I told you that scientific concepts are possible only in relation to the earth evolution. In actual fact, if we cultivate a sound natural science, we then have the impulse not to represent the earth evolution so that everything is mixed up in it that is in keeping with Saturn, Sun and Moon—though naturally this is in reality connected with the earth evolution—but a sound natural science will take the earth as earth and represent it in its conformity with law. This is what Goethe did. And, why man is so little able to rise to a sound understanding of the Moon, Sun and Saturn evolution, is because his earth evolution is not sound. Even though Goethe himself never arrived at this conception of the evolutions on Moon, Sun and Saturn, anyone going deeply into his natural science—a science free from anything else and concerned merely with the earth—just through this prepares his spirit to separate what is earthly by means of a sound knowledge of the earth, and prepares himself as well to form a sound conception of what can be seen only in the supersensible, that is to say, the evolution of Saturn, Sun and moon, and all that is spiritual. It is possible, therefore, to say that it was just by his outlook being directed so exclusively towards the supersensible, that Goethe had the necessary qualifications to work in his Faust upon all we have been witnessing these last two days. Goethe lived thus in the spirit where spiritual comprehension is concerned, because he did not apply to natural phenomena any confused theories or hypotheses out of the spirit. The one thing determines the other.

What finally I called your attention to yesterday is that Goethe was not idealist on the one side, realist on the other but took the outer phenomena realistically, and in an idealistic way what was to be understood idealistically. He did not, however believe it possible to found a world-conception either through the one or the other, but allowed both to be mirrored in his soul as they are reflected also in external reality. Though Goethe himself did not entirely follow this out, yet it led in a wholesome way—if his ideas are really absorbed—to the possibility of a right representation of the two kinds of life that man has to experience. And it may be asked why then is it that mankind's usual outlook today is so little inclined towards the spiritual, and, although concepts of the spiritual world are formed, they are so abstract that with them external nature cannot be understood? How is it that for present day man idealism and realism so fall apart that, either they found a half-hearted monism of little significance, or they do not arrive at any world outlook at all—how is this? This comes about because man wishes today to found his world outlook in a quite definite way. He either becomes a scientist, learning to know nature and trying to instill into her all manner of theories and hpotheses—for in the realm of thinking today the heritage of the natural scientist is not primal phenomena but theories and hypotheses—and seeking to permeate natural phenomena with these; or, he becomes a theologian or philosopher, trying to acquire from tradition certain concepts, ideas, about the spiritual. These are so thin, so shadowy, that with their inadequate power it is impossible to comprehend nature.

Just look around at what is given out by the theologians and phiolsophers today; where do you find any firm ground from which rightly to throw light on nature? And among the real adherents of modern natural science, when they are not monistic garbage, where do you find any serious possibility of rising from natural science to the reality of divine spiritual forms and realms of existence? Even if sound thinking is developed, it is not possible today to unite the two spheres in their present guise. The two spheres are only united when we have the faculty of devoting ourselves in Goethe's way to science and the observation of nature. That means directing the gaze to the phenomenon to what appears, without intermixing useless theories unless these build up the phenomena; it means making merely a useful servant of thinking, but not letting it interfere in results. Where nature is concerned we have to allow her the power of interpreting herself. Not to weave fantastic ideas about nature, but to be completely materialistic, letting the material phenomena speak for themselves—that is our task when it comes to sound natural science. Should we really come to a natural science of this kind, we shall then understand human life between birth—or shall we say conception—and death. And by looking on one side into nature thus, we must also be able to look into the spirit without the light of impossible theories and hypotheses. We shall not then be confined to abstract theologies or philophies but give ourselves up to spiritual perceptions. And it is precisely through the power that sets free in us a direct observation of nature—Goethe's observation—that spiritual perception, perception of the pure spirit, can be induced. Upon the man who confusedly mixes his concepts and ideas about natural phenomena, these concepts take their revenge, preventing his perceiving the spirit. He who looks simply at nature sees her in his own soul in such a way that he can look upon the spirit too with reality. In this respect, Goethe's world outlook can be a good educator for modern humanity.

But in this case, outlook on nature and outlook on spirit must be independent of one another. We must, however, be conscious that we can do nothing with either by itself. If you wish to remain pure theologian or pure phiksopher, my dear friends, then it is exactly as if you had something with two different sides and chose to photograph the one side only; and it is the same if you want to be purely a scientist. You should be able to make the two into one whole, letting the one be reflected in the other; that is to say, instead of seeking to unite them through abstract concepts, having first developed pure perception in each separate sphere, you let the things unite themselves. They are then mirrored in one another. And then too, my dear friends, by means of what this reflection is able to do, you get a sound outlook upon human life as a whole. Then you see natural phenomena external to man according to the way of Goethe's natural science. But when you observe man you see that what exists for external nature does not go far enough to explain him. For that way you only come to a ‘Homunculus’ not to a ‘Homo’.

You see how, for the understanding of man, it is necessary to approach him from two opposite directions; with natural science and with spiritual science, letting the two reflect one another. Thus, they may be suitably applied to man. Then in the human being the life between birth, or conception, and death, is reflected in what appears to one as life between death and a new birth; and vice versa, the life between death and a new birth is reflected in the life between birth and death. We are not here inventing any theory supposed to explain the one or the other, but we let not theories but two perceptions, two things perceived and not united by concepts be mutually reflected in the perception.

It proves that Goethe was definitely on the way to the new spiritual science that, through the sound development of his soul, he should have come to such perception of the mutual reflection of what was essential in external reality. And if Goethe was still to some extent uncertain, even for his own time, because, as I am always having to emphasize, his knowledge of Spiritual Science was but a premonition, nevertheless his judgment was sound in much concerning the spiritual life—and this can be followed in our time up to the regions where Goethe never actually arrived but for which he had prepared.

It is regrettable that everything in connection with Goethe is so little understood. I am not finding fault, my dear friends, for everyone able to look right into things neither blames nor criticises, realizing he must speak only positiviely; I do not find fault with what has happened, I only set forth what is demanded for the future. And the demand for the future is that mankind should go more deeply into the ideas that were already being prepared in Goethe's way of thinking—whatever name you give all this. And Goethe's way of thinking works with tremendous reality and in accordance with reality. It is of great importance to take heed of this.

I have to draw your attention to this so as to point you to a right understanding of man's usual procedure when he wants to explain some phenomena of nature or of life. Let us look at a perfectly average man who is clever—nowadays the clever man is average—thus, we are going to observe an average man. The average man lives, does he not, from birth to death.

BIRTH--------------------- DEATH
EARTH LIFE

In his 35th year, let us say, or 45th or 42nd—in some year of his life perhaps even earlier—he wants to discover something, possibly to form a world-outlook, enlighten himself about some matter; what does he do? He ferrets among the stock of ideas that we may take it he has when 42 years old. Let us assume he wishes to be really clear about, let us say, the Copernican world-outlook; he gathers together, then, all the concepts and ideas he can find. If he looks about in his soul life and can find something that suits him, when he has assembled a whole series of the kind of concepts in which he finds nothing contradictory, then he has finished, and understands the whole matter. This is the way with the average man. Not so with Goethe, my dear friends. Goethe's soul worked in a completely different fashion. Those who are ready to write his biography never take this into consideration, and some kind of person makes his appearance who was born in Frankfurt in 1749 and died in 1832 in Weimar—but it is not Goethe. For his soul worked differently. If in his 42nd year any phenomenon confronted him, there did not work in him merely the abstract image arising from the gathering up of all kinds of concepts into a suitable outlook. When Goethe in his 42nd year contemplated a plant, or anything else about which he sought enlightenment, there worked in him with reality the whole of his soul-life, not merely abstract concepts but all his real life of soul. Thus, at the age of 42, when Goethe wished to reflect upon the life of a plant, there worked in him in part unconsciously those impulses that he had not merely gathered together but which had been working in him since his childhood. It was always his entire life of soul that was active. That is what never happens in modern man; he wants to arrive at an unprejudcied conception, but this does not go tyond snatching up a few concepts that can be perceived easily and with little effort. This is exactly the reason why we can make such great discoveries about Goethe when we reconsider the various phases of his life all together.

For example, I have tried to understand what comes latest in Goethe's point of view by always returning to Nature, the hymn in prose that he wrote during the eighties of the 18th century, in which is contained in embryo what belongs to a later period. What at that time existed in an unripe state was nevertheless active. And I have often referred before to how Goethe as a seven year old, collected minerals, piled them up on a reading desk he took of his father's, placed a candle on top, and then went through a kind of divine service in which, however, he sought to make a sacrifice to the ‘Great God’ who worked through natural phenomena. In the morning—fancy! a lad of seven he caught a ray of the sun with a burning glass, making it light his candle. He kindled nature's fire above his minerals. Here in childish fashion is already pictured forth all that afterwards worked in his most mature conceptions. We understand Goethe only when we are in a position to grasp him rightly in this way, out of his being as a whole. Also, when he is thus understood, we first arrive at a notion of the spiritual world that we are able to discover in the light of Goethe's world outlook, which then, however, with the ideas of his time he himself could but slightly develop. For consider, if we think, really think, about nature in Goethe's way, in the sense of the theory of phenomena, primal phenomena, and in the sense of the theory of metamorphoses through thinking of this kind we cannot help releasing in our souls forces that lead to perception of the spiritual world. And at length they lead us also to the perception of man's life after he has passed the gate of death. It is just with such a concentrated perception of nature, of pure nature, as Goethe's that a true and comprehensible idea of immortality is established.

It is precisely through this that power is gathered for these opposite representations needed for perceiving the supersensible that man experiences between death and a new birth. Man gains the power for this perception by first developing a keener insight into pure nature, nature unspoilt by theories and hypotheses. Where the external world is concerned man makes the greatest mistake in believing that everything must go in one line, in one stream. If any man speaks thus of Monism to one who sees right into the matter—as, having founded an abstract Monism, many speak today—when an abstract Monism of this kind is put before one who can see into things, it seems just as though a man were standing there with left and right side properly developed and another were to tell him that it was an illusion, a false dualism, and that man has to be built monistically. It is not the proper thing he would say, to have a right and a left side, something here is wrong.

Our world outlook must be just like that. And as there is nothing wrong about our having two hands, and the right one be aided by the left, there is nothing wrong either in having two world outlooks that reciprocally reflect and enlighten each other. And those who declare it a mistake when two world outlooks are demanded, should also declare that some sort of artificial arrangement ought to be devised so that the right and left hands and the right and left legs would not move and be active in the world in such a shockingly separate fashion and that right and left should be forcibly dovetailed into one another and man should be a monism and, thus handicapped, continue his way through life.

For those who have penetration and see the reality instead of distorted abstract theories, the striving for an abstract idealism on the one side and a material realism on the other, as Monism, is as onesided as the grotesque comparison I have just made. And it is really in the spirit of Goethe's world outlook that I have pointed again and again, in a way that today arouses much antagonism, on the one hand to a pure and direct perception of nature, free from hypotheses, a perception that is alive and not thought out, thinking being applied simply to introduce the perception; and on the other hand to a phenomenon of the spirit where again thinking is applied merely as introduction to the perception, the spiritual perception, that leads us into the realm where we have to seek man on the other side of his life, that is between death and a new birth.

Now, if among people today you put forward the outlook of Spiritual Science, you are met with theories to refute it that sound really logical, clever theories. I have often said that it is very easy to think out arguments against Spiritual Science. In two successive public lectures in Prague² made the attempt to oppose Spiritual Science in one, in the other to show its foundations—lectures not too well received in some quarters. But at least I made the attempt to hold them. It goes without saying that one can quite easily find counter arguments to Spiritual Science; this is possible. How should it be otherwise? Whoever believes that it is not possible takes approximately the same view as anyone who says he cannot prick his left hand with the needle he holds in his right. Of course it is possible, but it does not get us anywhere. It may be said that at the basis of this opposition, that works with such apparently perfectly logical theories, right within it, there lies something entirely different. One speaks indeed, my dear friends, of the unconscious and the sub-conscious. What really is significant for man in the sub-conscious soul life, the sub-conscious spiritual life, is misunderstood, particularly by the psycho-analysts, but also in other quarters. I have often spoken of this here. In reality the analytical psychologist of today speaks of the unconscious life of the spirit in the same way as the blind speak of color. They are forced to do so by the requirements of modern science, but their science has not sufficient to go upon—it works with inadequate means. (I referred to this last year in Zurich and also here).³ For the capacity must really be there always to discover rightly what is in the subconscious beneath what is going on in the conscious.

You see, we may say the matter stands thus. The conscious is here, the subconscious lies beneath it (see diagram). Now how stands the matter today? since about the 16th century very strong ahrimanic influences have made themselves felt in man and in man's whole thinking. This has its good and bad sides. Above all it has the effect that natural science has developed in a particularly ahrimanic way. To this ahrimanic science Goethe opposed his science that I have described to you. And from the lectures I gave you a week ago you can gather that nothing takes place in the human soul nor in be human spirit without something happening in the subconscious also. By evolving the present form of thinking about nature, two quite distinct feelings have been developed in the subconscious—fear of and lack of interest in the spiritual. If Goethe's natural science is not developed, natural science cannot be cultivated at all in the sense of modern thinking without there developing at the same time subconscious fear and indifference towards the spiritual world. People are afraid of the spiritual; that is the necessary consequence of the impression made by modern natural science. But it is a subconscious fear of which men know nothing and this subconscious fear dresses itself up, and in all kinds of bespangled theatrical garments appears in man's consciousness. It clothes itself, for instance, in logical reasons. Fear transforms itself into logical reasons, with which logical reasons men are now going around.

Those with penetration note what clever logical reasons man brings forward; however, they know also how beneath, in the subconscious, there sits fear of the spiritual—as the unknown always brings fear in its train, the hydrophobia of dogs can be traced to it. And lack of interest in the spiritual is also there, and this is particularly evident, because when man develops a right knowledge to nature, the spiritual can be quite palpable to him. For I should like to challenge any man wanting exhaustive knowledge to say out of what earthly natural phenomena, without recourse to the spiritual, he can explain the shape of the human head. The obvious correct scientific explanation of the human head leads back to what is known only scientifically as I have made clear. If we take interest in what is actually there in the nature of man, this leads naturally and of necessity to the spirit. It is mere lack of interest that induces us to say: nothing here points to the spirit! This is only when it has been excluded. We pay no attention to it but begin by building for ourselves empty theories, well prepared hypotheses and theories which soon fail us when put to the test, however carefully they have been prepared. In the main, the modern natural scientist behaves like someone who carefully cleans the scales from a fish, afterwards declaring it has none. So the modern scientist cleans phenomena of all that points to the spirit, because it does not interest him. But he is as ignorant of his lack of interest as he is of his fear. Therefore the lack of interest, too, dons disguising garments, and these are beliefs in limits to knowledge, quite consciously these limits are spoken of—ignorabimus. But what is referred to here is really immaterial; we could at will invent a quite different collection of words for what du Bois-Reymond, for instance, spoke of in his lecture about the limits to knowledge of nature, and they would be worth just as much. For what we wish is completely immaterial. It would be caused by our lack of interest, like the fish bereftaf its scales with which we have just compared it.

In an article called “Der Internationale Kitt” (International Cement) are found the-following: “It is one of the greatest disillusionments of world history that even this spiritual power—the spiritual power of Christianity—has failed where war is concerned, and has set up no dam against the onsweeping tide of hatred and destruction. Indeed, during this division between the peoples, in Christianity itself particularly ugly phenomena have come to light as, for example, the way theology with its attempt to drag down the highest absolute values into the relativity of world events. By trying to rationalize this and bring it into some kind of formula man has even gone so far as to try to justify through the ethical God of Love, what is dreadful and profoundly evil. This is instead of humbly remaining, in face of the frightful submergence of love and life, by Luther's ‘Deus absconditus’, the hidden God, that also comes to appearance in the world dynamics that is indifferent to ethics. Through this ethical and religious glorification of war, political aims were thrust upon the God of Love—aims that appear depressingly like those of rulers and cabinet ministers.”

Those who follow contemporary literature will know that this is perfectly correct—that on all sides the intentions of those in power are foisted as divine intentions upon God. So that this man is justified in thus describing many of the regrettable things happening today.

He goes on to say: “This is not all. Even the mutual tension among the Christian Churches has become accentuated. The historical opposition has been re-revived between the followers of Luther and those of Calvin. The extreme Anglicans have become alienated from continental Protestantism to such a degree that they will hardly allow it the name of Christianity; not to mention the breach among the international Christians in the mission field. Thus, a popular ideal limited by national feeling again to have gained the day over the international, communal ideal of Christianity.

“But where that has happened Christianity has shown itself a traitor to the Gospels—a Judas who betrayed Christ. For the true being of Christianity points to an all-embracing human society, and only in this form can it develop.”

And so on.

My dear friends, this man says a great deal that is clever, but he does not go so far as to ask: If Christianity has been followed for nearly two thousand years, how is it that although by its nature it should make the conditions we have at present an impossibility, it has not done so? It means nothing, my dear friends, just to say that men are bad Christians and should be better ones, if what is meant by this is that they should live up to the Christian example. I could give you hundreds of quotations from what has been said recently by seriously minded men, from which you could see that already in various places there is arising a definite but subconscious impulse that something like a new world outlook is needed. But the moment men should really come to what is necessary, that is, to a world outlook that is anthroposophical, they obscure their own concepts and these concepts immediately degenerate into fear and lack of interest. Men are afraid of Spiritual Science. This may be seen very clearly in individual personalities and in what they say and how they live. Or they show indifference to Spiritual Science; they are not capable of it in any way; it does not appeal to them. One then comes to astonishing contradictions, naturally not seen by the modern reader, for modern reading is done in the way I pictured yesterday and on other occasions. This writer of the article, a man who as we said is to be taken seriously, is justified in writing as he did. But, listen to this; he says something else must happen for Christianity to be able to develop its international significance and activity. He then makes all kinds of suggestions, for instance: Why should it not be possible for Christianity to encourage the international impulse to prevent hate and destruction? And he then goes on: in August, 1914, the Free Chuches in Britain could still write to Professor Harnack—“With the exception of the English—speaking peoples, no people stand so high in our affections and esteem as the Germans. We are all immeasurably indebted to German theology, philosophy and literature.”

There we have something—he continues—that is quite delightful. We have British theologians paying compliments to German theologians in the most wonderful way; could it not be like this in future?—

That is all very well, my dear friends, but when your thinking accords with reality you notice that this is written in August 1914, at the very moment of the outbreak of hostilities. In the light of facts the conclusion would be that inspite of British theologians writing this, it could do nothing to prevent the holocaust. You see, therefore, instead of from left to right man thinks from right to left, or the other way round, according to how the matter stands. Whereas the result of thinking according to reality is that we must investigate what, in spite of people making each other polite speeches, is really wrong and what is lacking. The writer says that if we but do what was done in August, 1914, we shall go forward. But we can begin all over again for, as the reality proved, that did nothing to help. Correct thinking would run like this—something is not right, Christianity must have been out of its calculations. What it failed to take into consideration was that Christianity has no part in what the times of necessity demand. It is this that such men lack - willingness to enter into what is demanded by the impulse of the age. Thus,it can be seen that people are recognizing that the old way of looking at the world has come to grief. But they do not want anything new, they want the old again, once more to be able to suffer disaster. That however, naturally remains in their subconscious. They wish for the best as a matter of course, but they are too fond of comfort seriously to look for what is necessary.

This, my dear friends, is what is ever and again in the background when we have to speak of the significance for the present time of all that is connected with the name of Goethe, or also of what is naturally greater than this, of the whole spiritual world and the knowledge of it. There too one need not be critical. We do not need to say how thoroughly bad those men are who neglect to do what should now be done, but confine ourselves to finding out what ought to happen. We should look to what is positive. Perhaps then we may say: “If only there were not so dreadfully little that I can do—I can do so terribly little, what indeed can be done by one person alone.” my dear friends, such questions are often asked under the impression that it would be possible in my lectures to give a definite concrete programme for individual people; but by being given in a general way this would naturally become abstract and empty. Today it is our common concern that many people should realize how, among those to whom control is given in some particular sphere, there will be many failures. This is because the leaders of our time are striving against something they ought not to resist. And it is important that we should not be eaten up by a false feeling towards authority, nor stand in great awe of anything because we have no real knowledge of it. For as today it is not a matter of accepting historical authority without question. But there is need for observation and attention, and the ability to form a judgment concerning how, in the various spheres of life today, this life is often given a wrong lead by those in authority. This is done with insufficient insight, above all, often with insufficient thought. For it should be the result of reflection, not of the lack of reflection. It is tremendously important to examine in our subconscious how much perverted belief in authority we still carry in us—to realize also that it is Spiritual Science itself that actually leads us away from belief in authority, and if its judgments are allowed livingly to permeate us has the power to make us free men with independent judgment. It is always thought that the world must run its course as if it had but one meaning and ran on one track. Then we accustom ourselves to look upon nature in the way of science, then we shall look upon everything in the same manner; when we accustom ourselves to look upon the world in accordance with abstract theories—or, as we often say, idealistically—we shall see everything in that light. But life does not take its course with only one meaning and on only one track; it demands of us in our thinking flexibility, change of form, multiplicity. This is something that fundamentally we can make our own only by cultivating Spiritual Science aright, something that is at present of great importance for finding our right path. For that reason I should like in this lecture to enlarge upon something in connection with Goethe. It is nothing very special I want to say about him—that as you have seen has appeared as though of itself—but I just want to touch on important truths of Spiritual Science that may fitly be connected with what we find treated artistically by Goethe in the actual scene to be represented. Many turn away from Goethe in scorn because they find him unscientific, just as they find Spiritual Science. But many would profit if only they would go deeply into such a spirit, such a soul, as Goethe's. For it frees us from the false belief—really a superstition—that we can make progress with concepts having only one meaning, with life that has only one meaning. There is no development, my dear friends, without its reverse, an opposite development and where there is reversed development there will also be development. When you direct your mind whole heartedly to the primal phenomena and metamorphoses in nature, without obscuring your vision by theories, this leads not to a mere onesided conception of nature, but to a development in the soul of that other conception which turns towards the spirit. And when you develop this conception correctly, you can no longer approach nature with false theories but are induced to let nature, through her material phenomena, be her own and only interpreter.

Thus it is, too, when in the sphere of Spiritual Science, one has to express in words anything as serious as what was put before you yesterday concerning the evil connected with the appearance of the Phorkyades; or what it was necessary to say about man having in his subsconscious much that does not enter his consciousness. Through misunderstanding such things are often taken ill. Just think! when with real knowledge it is said that certain things are in the subconscious how the hearer jumps to the conclusion: this man is no friend of mine, even though he allows that these things are unconscious; he imagines that in my subconscious I am doing all kinds of things sub rosa. So also may our contemporaries think: This anthroposophist insults us by saying we have subconscious fear and apathy—he is running us down. But, my dear friends, the world has not only one meaning. I do not confine myself to saying people have fear and apathy in their subconscious. I say also that in your subconsicies you have the whole spiritual world—but you have to realize it. That, too, is in the subconscious; it is the reverse side. In Spiritual Science one does not make any assertion that does not involve a second. And those to who I say: You have subconscious fear, subconscious lack of interest, should remember that I also say: It is true that you are not conscious of your fear and apathy; you disguise them by all kinds of untruth and by your belief in limits to knowledge. You have, however, the whole world of your subconscious about which to make discoveries if you will only take the plunge. I am not only accusing these people as they think, but telling them besides something good about their subconscious. This is what can make you see that life is not one-sided, nor can it be so represented in Spiritual Science.

Thus indeed, on the one side, we speak in the way we often have to speak. When we have to show aversion, fear and apathy as having been instilled into man, we have also to warn him of the dangers he has to overcome if he wants to make his way to the spiritual world—how he must overcome certain disagreeable things—that is certainly one side we have to make clear. But, my dear friends, just consider what a fund of experiences that give happiness to the soul lie in the conceptions of Spiritual Science being able to open our eyes to the life among our fellows which we lead here between birth and death; what experiences that bring joy to the world are opened out to,us when we know we can live more intimately ith those who have passed through the gate of death. And imagine, when once this idea of two-sidedness is really grasped, when once the world is looked upon rightly in the sense of Spiritual Science, what Spiritual Science has to say will not demand of us only a hard struggle to enter the worlds of the spirit, but over the hearts of men it will be able to pour a whole host of experiences that give comfort. It will have a whole host of other experiences that bring joy to the soul of man so that it grasps that it will become increasingly capable of living not only with those who surround man in the perceptible world, but also to lie with all those with whom he has entered into some kind of connection in this life, after they have passed through the gate of death. My dear friends, could we with reason even desire that the knowledge carrying our souls in full consciousness beyond the gate of death should be easily acquired? No, indeed; if we are intelligent and reasonable, that is something for which we could not even ask. men of the future will be obliged to undergo hardship to find their world happiness. To this end they will have to make up their minds to seek knowledge of the spiritual worlds.

This is what I wished to say to you today.

• 1. In Man or Matter by Dr. Ernst Lehrs the words “light” and “dark” have been reserved for referring to the primary polarity, “lightness” and “darkness” being used to express their visible effects. The same principle has been followed here.
• 2. Given 19.3.11 and 25.3.11
• 3. Given 5.11.17