The Rudolf Steiner Archive

If you reflect on what has been presented here in the last few reflections, it will be clear to you that the evolution of modern humanity contains within itself two, one might say, opposing impulses for its further development, two opposing impulses which, in a certain way, must be avoided by what spiritual science is to bring into this evolution. We have contrasted the two impulses in the most diverse ways. We have shown how one impulse, after having been prepared for a long time by various forces that we have shown and that are rooted in the supersensible or subsensible worlds, has united for human thinking and striving in what can be called the physical relationship of beings and forces – we said kinship – and that which is joined to this thinking and striving for the kinship of beings, especially for the consideration of human existence, if one uses the word as we have used it, is birth. As a kind of social ideal, so to speak, what we have called bliss stands alongside this sense and striving for physical kinship and physical origin of beings, which in the 19th century in particular has developed into the principle of mere utility. On the other hand, we have seen that this is countered by another impulse, which is less directed towards how man comes into existence through birth than towards pondering the problem: how does man go through the gate of death? So instead of birth, there is contemplation and striving for an understanding of death. Instead of the physical kinship of forces and beings, there is the contemplation of evil, pain, and suffering in the world. And as a kind of social ideal, this is joined by what we can call the redemption from or in existence, liberation, and so on.

We have seen that the culture of the West strives more for what is indicated on the left (see diagram on page 238), while the culture of the East strives more for what is indicated on the right, insofar as these cultures do not feel fertilized by the general human sense and aspiration, by the general human ideal, but abandon themselves to what, as it were, befits them by virtue of their national and climatic and other local peculiarities. We have seen how, under the influence of these general impulses, individual concepts and ideas also take on a certain coloration, nuance. We have seen how what can be called the struggle for existence, the selection of the fittest, and so on, fits so well into the main impulses that are preparing in Western culture, and how this has been opposed in the East, and in no less scientific a way than the struggle for existence emerged in the West, by what can be called the mutual assistance of beings. And I have explained to you how what was to be achieved in the West through the one-sided principle of the struggle for existence, which is based on the principles that I explained to you last time, should lead to an understanding of the development of living beings. It was said that what best exists in the struggle for existence lives on, what exists worst perishes, so that, as it were, what exists better, that is, what is relatively perfect, develops out of what is imperfect. What the struggle for existence means is mutual assistance, according to those Eastern sciences whose truly significant results Kropotkin summarized in the book I mentioned to you the other day. They believe that the best chances for development towards perfection are found in those animal species in which the principle of mutual assistance is most widespread.

And so we could cite many things that would testify to the way in which these two polar impulses have really come into humanity's evolution today, so to speak. This is what we must, I would say, look at with seeing eyes; for if spiritual science is to fulfill its task, then it is essential that both one-sidedness and both polarities be avoided and that they work together to form a wholeness. What I am going to draw today and tomorrow — today in preparation, tomorrow we will then move on to the consequences — will not be drawn in the sense that it must, under all circumstances, be placed in the world as if by mechanical necessity. Rather, it is meant that evolution tends towards these things, and that we must avoid what the one-sided development of these two poles could bring. If we do not recognize what, so to speak, if the word is not pressed, wants to come into existence, then we cannot find the right way to bring the synthesis, the summary, into life, which alone can be achieved through spiritual science.

If we first consider everything that is, as it were, carried by these abstractions here (see diagram on page 238), we have to say: that (on the left) is a spiritual cultural impulse that wants to come to life and that has its full justification in the one tendency of the fifth post-Atlantic cultural epoch. I have shown you how this fifth post-Atlantic cultural epoch has developed human beings in such a way that, on the one hand, they must strive for what Goethe calls the archetypal phenomenon, the pure, hypothesis-free, un-fantastic observation of what external natural phenomena present to the senses: the archetypal phenomena. That is one thing. The other (on the right) is an ever-increasing number of imaginations emerging from the depths of the human soul and freely shaped by that human soul. These imaginations will, one might say, arise with inner soul necessity in certain people of our fifth post-Atlantic period. Just as people in this fifth post-Atlantic period will be increasingly inclined, on the one hand, to observe nature and its phenomena impartially, to search for archetypal phenomena instead of hypotheses, so, on the other hand, people will be particularly inclined to allow imaginations to arise from their souls that can lead deeper into the spiritual world.

Today we have no idea where humanity is heading in this respect. One can oppose the direction in which we are heading, but this will not stop it and prevent its coming into existence. More and more people will stop inventing all kinds of hypotheses about natural phenomena; they will truly devote themselves purely to what is a spiritual representation of the phenomena, as Goethe did in his physical considerations. Goethe once said so beautifully: One does not make hypotheses about natural phenomena; the blueness of the sky itself is the theory; one should not look for anything behind the phenomena when they are purely understood. All the pondering over all kinds of atomic configurations, over atomic constructions, will cease; the senses will be directed purely at the phenomena and will only put them together, these phenomena, in such a way that they explain themselves. Today, this is only just beginning, but it will continue to develop further and further. Today it is in its infancy, and those who, for example, have studied chemistry in recent decades know what atomic constructions have been built, purely hypothetically. Such things are often bandied about to people by all kinds of monistic and other lay associations long after they have been overcome by science. There is a wide-ranging discussion, especially with regard to the hypothesis about atomic structures, and it is not uninteresting to take a good look at what has been discussed. For most people still get a slight shudder at the success of science in this field when they hear about the atom of this substance looking like this, the atom of that substance looking like that, and so on. People do not then consider that these are pure hypotheses, pure figments of the imagination, which are being bandied about. In particular, van't Hoff was one of those chemists who recently constructed bold stereometric forms in order to understand the atom. And we know – at least most of us will know – that theosophists of a certain orientation have also been very much involved in this nonsense about the structure of the atom. A crazy science, which can never be a science, the so-called occult chemistry, has been built up and has indeed found particular favor among those who want to approach it from theosophy or the like. But van't Hoff has not remained unchallenged. Chemists with good insight, such as Kolbe, have spoken out against what Kolbe calls van't Hoff's hallucinations.

From this you can see, by the way, that not only the spiritual is referred to as hallucinations, but that natural scientists themselves also sometimes apply this term to each other's findings. Yes, Kolbe, who wants to stop at pure phenomena in chemistry, even used the beautiful saying and said: Van't Hoff rides the chemical Pegasus, which he will have borrowed as a naturalist from the veterinary school of pharmacy that is friendly with his laboratory, and in this riding of the chemical Pegasus he finds all kinds of bold stereometric forms. One can only hint at the inner workings of science. It would take many, many lectures to show the assumptions on which what is presented to laymen today as a certainty is based. All these things, these speculations, with which the second half of the 19th century in particular has experimented with regard to the natural world, will gradually have to be left out, because science will become more and more science will become more and more convinced that these speculations are nowhere justified by the sequence of phenomena, that one can always put forward the most diverse hypotheses, and that just as much can be said for or against each of them. On the one hand, the pure recording of phenomena will be a justified impulse.

On the other hand, however, in this fifth post-Atlantic period, which, as we have heard, will last for many centuries, the human soul will be just as likely to be inclined to form imaginations. Many will consider these imaginations to be mere fantasy, mere figments of the imagination. But these imaginations will be created by the human soul to gradually lead this human soul into the realm of the spiritual world. That this consists in the fifth post-Atlantean time is based on a certain fact, on a fact that can be seen through by spiritual science, which is still far from being based on external physiology, but which can already be envisaged by spiritual science. The entire human constitution of the organism has truly become different compared to the overall constitution of the Greco-Latin period, which began in the 8th century BC and ended in the 15th century AD. Today, this can only be recognized through the observing consciousness; but it can be recognized.

Man consists essentially of the same earth-like, water-like, air-like, warmth-like elements as outer nature. He is likewise permeated by the light-like, he is permeated by the chemical-legal, he is permeated by the living like the outer nature. Thus man is permeated by the coarse physical as well as by the etheric; only subtle differences emerge in the human constitution in the successive periods of human development. Although people today generally believe in evolution in nature, they are not inclined to go into the finer details of evolution. The human body in connection with soul and spirit was quite different in the Greco-Latin period than it is during our present fifth post-Atlantic period. The main difference lies in the fact that during the Greco-Latin period, that which can be described as an earthy element, that is, that which, in contrast to the watery element, has an earthy constitution, a firm cohesion, insofar as this is present in the human organism, was closely bound to that which can be called the life ether. So that one can say, if one retains the old - today disputed, but what does that matter to us? - designation of earth and life ether: there was a close interaction of the life ether with the earth-like, thus with the solid element in man during the Greek-Latin development up to the 15th century. And the peculiarity of the present human being is that there is a loosening between the ether of life and the earth-like element. So there is a loosening. The ether of life in today's human being is no longer as firmly connected to the earth-like element as it was during the Greco-Latin cultural epoch.

These are things that can be established. Today, however, I would like to direct your thoughts to a different area and come back to this tomorrow to give you some reasons for the fact that I have just mentioned: that what a person experiences in his whole organism experiences because of the life ether within him, is, in our time, much more separated from what is experienced as a result of the earth-like element than it was in Greco-Latin times. But this means that the experiences due to the earth-like element require a pure looking at the outer world. Precisely because the earth-like element is loosened up, it becomes possible to look at the archetypal phenomena unclouded by hypothesis. And because the life ether is separated, it becomes possible to experience in this separated life ether that which permeates human beings with imaginations rooted in the supersensible world. It is precisely through this loosening that this is the case.

Now, in those cultures that are dominated by Western ideas (see diagram on page 252), the human organization, because it always develops one-sidedly, tends to draw attention to what is experienced in man by virtue of the earth-like element. In cultures that are inclined towards evil, death, liberation and mutual assistance, nature tends to focus more on what can be experienced as a result of the life ether. These are the two one-sidednesses: the one-sidedness of the West, which is experienced more as a result of the earthly, earth-like element in man, the one-sidedness of the East, which is experienced more as a result of the one-sided experience in the life ether.

These considerations lead us into the deepest secrets of evolution in our time. And they must be clearly envisaged, for otherwise humanity is threatened, as it were, by the one-sided assertion of polar opposing impulses. Today this evolution, of the one and the other, has not yet progressed very far, but for those who do not want to play the ostrich in the face of life, who want to numb themselves to the sight of reality, it is already clearly perceptible, if only they have the concepts to master the things. On the one hand, there is an ever-increasing urge to accept only what is sensually real, and on the other hand, an urge to accept only what comes from the imaginative world as the justified, not only in knowledge – perhaps even least of all there – but in everything that permeates and shapes life, which one wants to push into social life. These things develop within it. For one group, the one on the left (page 252), this can already be clearly seen; for the other group, we are only at the very beginning of a different insight. One impulse is to fight imaginative life, at least for the sake of knowledge, and to accept only the mere phenomenon. You see this tendency purely expressed when you consider all that Darwin himself has written. For it was Haeckelian doctrine that first introduced hypotheses and theories into Darwinism. In the work of Darwin we always find the desire to describe the phenomena. He only draws the broad lines from the presuppositions to which I recently drew your attention, and he draws the broad lines from what life strives for within this cultural community, now in turn only to accept the external physical and to focus more and more only on the external physical, to fight the imaginative world, to eradicate the imaginative world, even from social life. And so, I would say, a very specific human ideal arises from this complex of concepts: a human ideal that eats into everything and wants to permeate everything, that wants to make man a knower in a certain way, a knower who overlooks the external physical world but is dismissive of everything that leads to the spiritual world. Sometimes he deceives himself about the fact that he actually behaves negatively, by coining all kinds of words for strange concepts that are supposed to be spiritual, often even mystical, but which in reality amount to nothing more than what I have now characterized.

This is the case, for example, with Bergsonian philosophy. Of course, many people today believe that Bergson's philosophy is a kind of mysticism and that it intervenes in contemporary life as a kind of mysticism. But what matters is not what people think about something, but what emerges in reality. And yet this supposed mysticism will lead not to a refutation, but to a support for a merely positivistic world view.

Of course, this cultural impulse contains all the elements needed to bring about the primal phenomenal; but it also prepares the way for the one-sidedness of labeling everything imaginative as a product of fantasy and expunging it from the so-called scientific, and that with regard to man as a cognizer.

With regard to the human being as an agent, as a social being, it was also preparing itself for the fact that more and more the principle of the mere usefulness of experience and action in what is externally perceptible, what is externally there , what has value for man between birth and death, comes to the fore, and everything else is, as it were, only there to be harnessed in the right way into a blissful world or into a utilitarian world, which is there in the sensory world. Laws and ideals are made in order to be able to enjoy the sensual-real better, so to speak. This tendency can be clearly perceived in both the utopians and the socialists of the West. It is everywhere, I might say from Moras to Comte, from Adam Smith to Karl Marx, it appears everywhere in theory. But it also appears in the habits of life, it permeates social feeling, social thinking, but also social action. And one can say: the ideal of man that develops under the influence of these impulses, which are here only roughly indicated by a few abstractions, that is the specter, one could say, of the bourgeois, who, like a kind of ideal, haunts everywhere where the characterized one-sided impulse wants to drive itself one-sidedly into existence. It is only a deception about the most essential if today the socialist often thinks that he is no longer dominated by the bourgeois ideal. He often strives all the more for the bourgeois ideal, in that he also wants for himself, little by little, what was granted to the bourgeois through the time in which the bourgeois just emerged. The bourgeois recognizes the sensual world and regards that which is valid for him. Concepts and ideas are only there to hold the sensual world together with brackets. The bourgeois experiences himself in that which is essential for the time between birth and death, and regards everything else that can be thought up in terms of social institutions and social ideals, insofar as it can further that which is included between birth and death.

Many who are today deeply immersed in these bourgeois ideals will fiercely resist them in their consciousness. But the same applies to them, perhaps only in a different way, as Mephisto says: “The little people never feel the devil, even when he has them by the collar.” So people often do not notice the things that influence them most.

Well, I characterized to you last time how the spiritual, if one had achieved what certain circles wanted with Blavatsky, but which was then thwarted, as well as how the spiritual should have been placed in the service of the purest bourgeois ideal: Information centers should have been set up where the media would have been used to obtain many a stock market secret and other secrets for life “through the power of the mind and the mouth”. That this urge is not without resonance in the hearts of contemporary people can be seen from much documentary evidence; for it is not so rare that letters come to me from people who write again and again that they have lost their fortune and that I should tell them for this or that kind of lottery, out of communications from the spiritual world, which number will be drawn, and similar things. You laugh about it, but these things are not so very rare, and especially from such circles of society that you would often be amazed if you were to be told the titles of the people who write such and similar things.

So also the spiritual, the power to look into the spiritual world, is not envisaged by this one-sided impulse in such a way that one should enter into the spiritual world, but that, if such powers already exist, one should grasp them in the physical world in order to further the physical world with regard to the principle of usefulness. That is one-sidedness. Today I will describe it in abstract terms, tomorrow it will be more concrete.

The other one-sidedness that threatens the evolution of the fifth post-Atlantic period is that which is influenced by those concepts and ideas in a one-sided way, where the great achievements of the phenomenal world are more rejected, but instead the cultivation of imaginations is envisaged above all. This is even more in its infancy than the other one-sidedness. But anyone who is familiar with the development of Russian intellectual life is also familiar with the many one-sided tendencies in this area. For within some Eastern circles, the tendency towards significant imaginations is becoming more and more pronounced. Anyone who is interested can see for themselves what form these imaginations take by reading the first volume of Solovyov's translation, which I would recommend. In the “Three Conversations” at the end of the volume, you will find how this most important of Russian philosophers develops truly significant , significant imaginations arise in this intellectual world, this penetration into the spiritual world, even if it is often one-sided, even if it is often wrong — that is not the point now, but the point is that this develops as a certain disposition. This is characteristic of the other one-sided impulse of our evolution of the fifth post-Atlantic period. A life will develop that attaches little importance to world phenomena, but more and more importance to the imaginations that a person brings forth from himself, imaginations that can often intensify to a visionary life. A special preference for such a visionarily shaped life will develop with all that it entails.

That which is under the western impulse, disregards the spiritual connections, goes to the physical-sensual; what is there the individual must therefore include the spiritual connections, because they are only to appear physically, in the physical forces, that is, it must flow into the power organization of social life as much as possible. Therefore this one-sided organization of power strives for great empires, for mighty organizations that destroy the individual. If such things are only just beginning today and therefore cannot be seen by those who do not want to see them, this does not do anything for the recognition of the truth. In the East, on the other hand, the spiritual is directly present in the individual human being. It is only in his individuality that man can make the spiritual real here in the physical world. Therefore, everything that is influenced by these impulses strives for the dissolution of external power organizations, for the dissolution of everything that seeks to hold people together through treaties, laws, state organizations, and so on. Such things often conceal themselves. But when great power structures and organizations arise in the East today, it is initially only a reaction against the very principle of the East, namely, forming nothing but small communities with a sectarian character, not only in the field of religious life, but also in the field of social life, of views on the most ordinary, everyday coexistence. All this strives for the dissolution of the imperialist. And the ideal of humanity that is developing is that of a person who wants to go through life to free themselves from life, to go through death as strong as possible, to overcome the impulses of evil as strongly as possible, to seek liberation from what is only valid between birth and death. This is the goal within these cultural communities: to go through life in such a way that the human being can focus entirely on the imaginative world wrestling within him, developing a kind of cosmos, a soul cosmos within himself, unconcerned with external connections. While, on the one hand, external connections will become more and more important and more and more important, while people will dream more and more of external connections and seek bliss more and more in external connections, on the other hand, there will always be the “desire to break free” in human life. While in the West the ideal of humanity is the bourgeois, in the East the ideal of humanity is – I cannot find a better word at the moment – the pilgrim, as one says in some German dialects: the 'Bilcher', who and who basically continues on this pilgrimage until he passes through the gate of death, in order to enter into the true liberation with a strong soul that has borne all experiences. If this impulse develops one-sidedly, it will deny the firm standing in the other impulse.

These are the two one-sidedness: on the one hand, the mere life in the phenomenon, in the appearances, on the other hand, the mere life in the imaginations that do not want to tie in with the outer life. And what threatens, because everything in the world must collide, is that these two one-sided impulses enter into conflict with each other, more and more into the fight. This struggle will be one of the hallmarks of the fifth post-Atlantic period. On the one hand, there will be ever-increasing efforts to create coercive organizations, and on the other hand, efforts to dissolve them. The matter is not yet so obvious, because there is always the idea that what is unfolding today, for example, in the Russian East as a seemingly great empire, is a reality. But with such things, one encounters much more slogans and false ideas than what really exists. There are no greater contradictions in reality than between what is preparing in the imperialism of the European and American West and what is preparing in the East, even as far as the East of Asia. These are complete contradictions. And what is reviving the West in many respects, what is called the national principle there, is regarded today as something the same or similar to what is called Pan-Slavism in the East. There is no greater nonsense than this; for Pan-Slavism is anything but something national. It is only seemingly characterized by the slogans of the West as something national for the Pan-Slavists themselves; in reality it is that which is about to dissolve the national. However paradoxical these things may still appear today, because what is totally different from each other is often referred to today as something the same, however paradoxical what I have to say seems, it is deeply rooted in the really moving forces. [Written on the blackboard: ]

Thus we see how two one-sided impulses threaten synthetic evolution and must be clearly understood, because all knowledge and ideas and ideals, whether based on knowledge or in the social sphere, can only be properly established for the future, if one is truly aware of these impulses, if one knows that when one reflects on law or morality or religion or any natural phenomenon, these two concepts from the subconscious of the human soul always strive to emerge and want to shape the concepts. If we consider the development from the fourth post-Atlantic period, the Greco-Latin period, up to our fifth post-Atlantic period, we can see how what I will present to you as a fact tomorrow must necessarily come to the fore in culture and set the tone. If we consider characteristic phenomena, we can see this. Take, for example, a phenomenon such as a drama by Calderon, who died in 1681 but whose work represents the after-effects of the fourth post-Atlantic period, the Greco-Latin period. Let us consider, for example, the following representation of Calderon: The hero of this representation, Cyprianus, is a pagan magician with a thirst for knowledge, who has studied everything that a pagan magician of his time can study. So this drama, written at the beginning of the 17th century, presents us with this Cyprianus, but still entirely in the sense of the fourth post-Atlantic culture, as a pagan magician who has studied everything “with great zeal” and who is now thinking deeply about religious and epistemological questions, who wants to know “what holds the world together at its core”. And while he is striving for such knowledge, an evil demon appears to him in both a spiritual and physical sense, promising to truly introduce him to the world he seeks, to let him find “what holds the world together at its This evil demon, who appears to him in human form, causes Cyprianus to also feel love, which he had not known before, love longing. The evil demon also kindles this love yearning in a young girl in order to bring about a collision with Cyprian's love yearning. And so in the drama we are led to Justine, who is a true Christian. But the demon gets to her and wants to bring her together with Faust, that is, with Cyprianus. She resists, and the demon has no power over her. That is in Calderon's mind, because she is a Christian. Then the demon seizes an opportunity. He cannot bring Justine – Gretchen – herself to Cyprianus; so he takes a phantom out of her. He separates this out, and he now brings this phantom in human form to Cyprianus, who now believes he has Justine in his arms. But she soon reveals herself as a ghost. Now Cyprian addresses the evil demon in a similar way: “Evil figure, leave me or transform this ghost into a human being of flesh and blood!” But the evil demon has no power over her, not only because Justine has just been to confession, but because she is a Christian. And when Cyprianus sees this, he also decides to long for Christianity – he is a pagan magician until now – and the demon cannot prevent him from doing so. After he has undergone long trials, has learned the secrets of nature and the spirit in nature over the course of a year, but has also accepted the Christian principle, the Christian impulse, he appears at the same time that Justine's father and Justine have been sentenced to death as Christians. And he now appears to them and demands to become a Christian. They also die together. And the demon appears, riding on a snake, and proclaims how the one who can thus receive the Christ impulse within himself can be redeemed.

Of course, I need not say, for I have already indicated it many times by misspelling, that in this Calderon's Cyprianus we have a true forerunner of Faust. But there is a characteristic difference, and we want to consider this characteristic difference. We do not want to dwell on what some particularly clever-thinking aesthetes have said about this drama: that it insults the modern aesthetic sense when Calderon, after the death of Justine and Cyprian, because it is enough to have seen him appear in the interplay of passion, all the way to tragedy, to the purely human. There is no need for the demon to appear and seal it. One can leave that to the very clever people of the present day, who just don't know that the people of the past, including Calderon, were interested in what the evil demon himself then experiences. But as I said, I don't want to get into that, I want to draw attention to another difference that really comes into consideration. If you experience Justine, with the differences that naturally arise, because one is a 17th-century Spanish drama and the other is Goethe's Faust, and if you look at things and see certain similarities – with differences – between Justine and Gretchen, for example, then one is bound to say: this figure of Gretchen is very similar to the figure of Justine in her artistic disposition, in everything. But in the overall development of the drama, there is a significant and important difference. Cyprian and Justine experience physical death, physical martyrdom, together, and with that, Calderon's drama concludes. Then there is only the demon, riding on the snake, who seals this, who pronounces the meaning of it.

With Goethe, we see something quite different. If we take the whole of “Faust” now, with its first and second parts, during the course of the drama at the end of the first part, Gretchen goes through the gate of death, and Faust develops further. And at the end, we see how Faust and Gretchen are brought together. But Gretchen, who has long been in the spiritual world above as a soul, is introduced to Faust. That is the bold, great, and powerful thing about Goethe: even at the end of Faust, he still brings Faust and Gretchen together, but Gretchen as a soul that passed through the gate of death long ago. The man, the poet of the fifth post-Atlantic age in the form of Goethe is much more spiritual than the poet in Calderon, who still represents the echo of the fourth post-Atlantic age. Of course, Calderon was better at looking into the spiritual world than Goethe. Therefore, on the one hand, there are Justine and Cyprian, both passing through the gate of death as physical human beings, and on the other hand, there is the spiritual world: the demon riding the snake and other spiritual events. But I would like to say that the two are clearly separated. And that is the important thing: in the fourth post-Atlantean period, when there is a close connection between the life ether and the earthly, the spiritual and physical worlds are strictly separated. Now the two views diverge, that which is experienced between birth and death, and that which is experienced in the spiritual world. But the relationship, the connection, must also be sought for this. This is expressed so wonderfully and powerfully in the fact that Faust and Gretchen do not die at the same time, and yet the end of the second part of Faust brings them together: the spiritual and physical worlds are poetically interwoven. In this Faust creation, you have one of the first great attempts at connecting the two things with each other for the fifth post-Atlantic period: the physical world of phenomena, of appearances, and the spiritual world of imaginations. And that was precisely the difficulty for Goethe - one can see this from his conversations with Eckermann - to present the powerful final Imagination that brings Gretchen, who has long since passed through the gateway of death, together with Faust again, and thus makes the whole world that Faust experiences after the death of Gretchen, this world of physical experiences that Faust has experienced after her death, meaningful for Gretchen as well. Of course, Faust is also dead when he meets Gretchen, but it can be seen that Gretchen's effect is intended in connection with Faust, while all of Faust's experiences from the beginning of the second part to the death that he himself undergoes at the end are intended in connection with what is mentioned above in the spiritual world, where Gretchen is already present.

Thus Goethe himself first presented a spirit that attempts to combine the two one-sided views and to create a synthesis. And it is precisely this that one can find so consciously in Goethe. Just imagine how Goethe, for his part, also strove for an understanding of the relationship between living beings, but not by seeking a merely physical order, but by trying to fertilize these relationships through the imagination, which arose in him through contemplation. This is beautifully expressed in Faust, where we see Goethe poetically expressing what he had already understood about the connection between living beings, which Faust expresses in the beautiful words in “Forest and Cave”, which I have often quoted:

Sublime Spirit, thou gavest me, gave me everything,
Why I asked for. You did not turn your face to me in vain
In the fire.
You gave me the magnificent nature for my kingdom,
Strength to feel and enjoy it. Not
You only allow cold, astonished visitors,
Grant me to look into their deep chests
As into the bosom of a friend.
You lead the line of the living Before me, and teach me my brothers In the silent bush, in air and water.
And when the storm roars and creaks in the forest,
The giant spruce, falling, crushing neighboring branches
And neighboring trunks, sweeps down,
And the hill thunders hollowly with its fall,
Then you lead me to the secure cave, show
Then myself, and my own breast
Secret, deep wonders open up.

Here we see the world of phenomena understood purely, but as a gift from that exalted spirit whom Faust wants to approach. Humanity must become more and more aware that external nature must not be speculated upon, for if it is speculated upon, senseless theories will gain more and more ground; that external nature must rather be observed purely, but that the secrets of this external nature will reveal themselves to men of the fifth post-Atlantean age, through imaginations arising from the soul, which will reveal the spirit of nature. Man will come to know that which forms his cognition, his knowledge and his social life from two sides: on the one hand, from an ever-widening and deepening knowledge of the outer connections of the immediate sensory world, and on the other hand, from the grasping of real imaginations originating in the spiritual world. We will continue these reflections tomorrow. Today, I wanted to provide preparatory ideas, and tomorrow we will then move more into the specifics of spiritual life.

We have tried to visualize the main ideas that are struggling for expression, or one might say for existence, in our fifth post-Atlantean period, struggling for existence in such a way that they develop one-sidedly under the characterized twofold impulses. Under the influence of the one impulse, more or less everything that can be connected to the fact of birth, the fact of the relationship between living beings, and in general the beings and forces within our earthly existence, is formed and shaped. Influenced by the other impulse, we see the facts that follow death, what is called suffering, pain, evil. And how one-sidedly the series of facts in human thinking develop, which follow on from what has been characterized, we have tried to illuminate from various sides. Now it must be clear that the two most important ideals for this fifth post-Atlantic period are: firstly, the ideal of presenting purely what is present in the sense world and tracing it back to the original phenomena, as Goethe did, as we have already discussed, who tried to trace the phenomena back to what he called the archetypal phenomena. On the other hand, the fifth post-Atlantic period must strive to achieve free imagination arising in the human soul. In the synthesizing of imaginations, which the human being receives from the spiritual world, of which only a few can be present now, because the fifth post-Atlantic period, as we know, only began in the 15th century. With these free imaginations, the human being should comprehend what presents itself in the outer world of the senses. As you can see from various of my statements, some of which have been given in lectures and some of which can be found in my books, it was Goethe who made a great beginning with such a view of the world. That is why Goethe can also be the genuine, appropriate basis for a world view that is truly required by the fifth post-Atlantic epoch.

It is a peculiar feature of world evolution that it must, as it were, take place in waves, that certain impulses arise, have a strong effect, then subside and can only arise again later, and so on. This is felt particularly strongly by those who understand the Goethean worldview in its nerve. Of course, spiritual science itself cannot yet be found in the Goethean world view, but it will be able to arise more and more under the influence of the understanding of the Goethean world view. For it is truly the case that everything that could still be given without the actual form of spiritual science as a world view is given in the Goethean world view. And this Goethean world view has cast its light first into circles that are narrow for the world at large, but wide for spiritual life, and much in spiritual life has already been influenced by the Goethean world view, even if what has been influenced has basically also been swept away, just as the Goethean world view itself has been swept away. For there is no need to deceive ourselves: even if Goethe is mentioned by many today, even if many believe they know his works, that which actually lives and breathes in his world view is still something that belongs to the most unknown in the development of mankind and which, when it enters more and more into human evolution, will substantially transform not only scientific and social thinking, but also the rest of human thinking, but also the impulses of human action. In our time, there are still few favorable forces and impulses working outside of the anthroposophical movement for an understanding of Goethe's world view. For as justified and as magnificent as the so-called democratic principle is for the development of humanity, when it is understood in the right sense, it has a corrupting effect in our time, when it is often grasped and applied in the wrong way. In our time there is an intense dislike, antipathy, yes more than that, in many souls an intense hatred and antagonism towards a world view of the kind that has its sources in Goethean thinking and Goethean sentiment. For this world-view requires much that our time, in particular, is least willing to accept. In our time, everyone wants to have, as it were, their own world-view, to build up their own world-view, to be a loner in their world-view, without having laid the foundations for it. And the next feeling that everyone has is something like that the individual world-views stand side by side with equal rights. What Goethe so uniquely characterizes in Faust's striving, is something that every journalistic drip and everyone who parrots these drips speaks of today; but today, there can be no question of knowing the innermost nerve of this Faustian striving. And we will still have much to discuss when we consider what has only been sketched out here, and what is unfavorable to a harmonious balance of the impulses mentioned in modern times, and then also discuss how this harmonious balance of the one-sided impulses that we have come to know should be brought about.

Today, I would like to add a few more random thoughts to help you understand how it could come about that Goethe's world view, which was already at such a high level, petered out in the 19th century and all sorts of other world views came to the fore. This nineteenth century increasingly came to find the world surrounding man uninteresting. One often pays little attention to this, but it is nevertheless the case. This is because in the nineteenth century, in the spiritual development of mankind, there arose a crisis that caused the contemplation of the spiritual life in things to dry up more and more. People only saw the external sensory qualities, sensory properties, and modes of activity of things, and these became less and less interesting. What lives and breathes through the sensory world spiritually was no longer seen. The sensory world as such became less and less interesting. Hence the dream of seeking something hidden within this world of sense itself, which after all was the only thing that corresponded to the spirit of the time. The spiritual hiddenness in the world of sense was not perceived. So people sought the hidden in the world of the senses itself, and that led to the fact that one sought to deepen the view spatially in another direction, though in a highly fruitful way, through microscopic and telescopic research, through that which can be seen purely sensually in the smallest and largest. Faith in the spiritual and hidden vanished. So people wanted to be allowed to believe at least that the riddles of the world would be solved by exploring what was immediately hidden from the senses, and in this field they did indeed go an enormous way. One need only think of the great and powerful progress that microscopic research has made in relation to living things in the 19th century. The science of cells has emerged from this. It was realized that the living organism of plants and animals and humans consists of the smallest parts, cells, and the perfection of microscopic research made it possible to study the life of these smallest cell creatures, about which one could previously only make more or less guesses. In this way, one wanted to explain the sensory from another sensory. And this mode of explanation became especially important for a series of facts that emerged in the fifth post-Atlantic period, for the facts that are connected with birth, with the becoming of living beings. One saw a living being, up to and including the human being, emerge from a cell; one saw it develop by observing the progressive life and multiplication of cells, and one finally arrived at an understanding of how the simple round cell that multiplies gradually in the course of its life before birth, also in humans, and finally becomes the human form, how it comes into existence through birth, is transformed.

As I said, people began to develop ideas about how the simple cell becomes that which then enters into existence through birth as a human being, and these ideas led to what can be called the problem of birth, the riddle of birth in humans, being closely linked to the processes in animal life. It was seen that the animal world in its simplest forms presents itself in such beings, which themselves are only like a single cell, that there are therefore animal beings in the world which, so to speak, take on the form throughout their entire life that humans only take on in the very earliest period in the mother's body. Other animals present themselves in forms that are similar to a later developmental form of man. In a certain period of development before birth, that is, in embryonic development, the human form presents itself in such a way that it looks, or at least resembles, a little fish, and between the cell form and the form of a little fish lie the other forms, which in turn live outside as independent beings. In a sense, then, through his embryonic development, the human being gradually recapitulates the forms that are outside. As we know, this led to the formulation of the biogenetic law, made famous by Aaeckel, which states that during his development before birth, the human being recapitulates the animal forms in abbreviated form, as it were. This, however, led to the belief that man, as he enters earthly existence, must have descended from animal forms. It was thought that in ancient times only cell-forms existed, and that somewhat more complicated beings developed from these cell-forms through these or those processes, which were thought of as being more or less accidental or purely scientifically necessary – which is ultimately the same. So that in the next stage of the development of the world, we have the simple cell creatures and somewhat more complicated ones, but the somewhat more complicated ones first go through the stage of simple cell development; then came the more complicated ones, which in turn had gone through cell forms, that is, what had emerged earlier, and then their form. And so, it was thought, the whole animal world had developed, finally man, who, during his embryonic development, briefly recapitulates all animal forms.

In this way, an idea arose about the connection between what one can call human birth and the gradual emergence, as one thought, of organic life forms. This linked man directly to the various animal forms, and since man is easily dazzled by what he sees directly, in the course of the 19th century one forgot to take into account anything other than what thus appeared to be a similarity between human embryonic development and the formations of the other organic forms. The thoughts and ideas by which the connection that had been recognized or believed to have been recognized through the advanced means of research was recognized were only as narrow as they were, and could only take on the materialistic form that they did because, in the course of the 19th century, Goethean thinking and imagination had really dried up completely. One need only recall how Goethe, in the course of his life, came to what he calls his theory of metamorphosis.

Before arriving at his theory of metamorphosis, Goethe was probably concerned with the knowledge of the spiritual world that was available to him in his time, and he became familiar with various ways, various means, through which man can try to approach the spiritual world. Only after Goethe's mind had been greatly deepened by his experiences with these means and ways did he begin to formulate scientific ideas. And there we see, first of all, how Goethe, after coming to Weimar and gradually having the resources of the University of Jena at his disposal, does everything to enrich his scientific knowledge and insights, but at the same time does everything to gain coherent ideas about the various forms of organisms. And then again we see how Goethe sets out on his Italian Journey, how he, while on the Italian Journey, takes in everything he encounters in plant and animal forms, in order to study the inner relationship of the plant and animal forms in the rich diversity that now presents itself to him. And in Sicily, finally, he thought he had found what he then called his 'primordial plant'. What did Goethe have in mind when he thought of the primal plant? This primal plant is not a physical structure. Goethe himself calls the primal plant a physical-supernatural form. It is something that can only be seen in the spiritual, but it is seen in this spiritual in such a way that when you see a particular plant, you know: this particular plant is a special manifestation of the primal plant. Every plant is a particular form of the original plant, but the original plant is not a plant that can be perceived by the senses. The original plant is a being that lives in all plants, both sensually and supernaturally. Goethe's idea was to not just follow the various sensory forms, but to seek the one original plant in all plants. In doing so, he had, one might say, essentially deepened, very, very much deepened, what had always existed as a doctrine of metamorphoses, and it was obvious to him that he should now also apply the idea of this doctrine of metamorphoses to a broader extent to the organic, to the living.

It is interesting to see how he now describes how he wanted to conceive of the human form itself in such a way that its individual limbs represent transformation products, so to speak, that the human being is the complication of an idea. He recounts how, in 1790, he found a sheep's skull in the Jewish cemetery in Venice that had decomposed particularly well, so that he could see from the individual skull bones how these skull bones are formed in such a way that one can recognize in them transformed vertebral bones. He had noticed that the spinal column consists of individual bones, which I will only draw schematically, but that the skull then consists of such remodeled vertebral bones. Of course, when they are remodeled, they take on completely different forms, but then the skull bones are only remodeled vertebral bones. The vertebral bones lie one above the other in a ring shape. By thinking of them as rubber and pulling the rubber apart in a variety of ways, one can imagine that the forms of the skull bones arise from the vertebral bones (see drawing a). For Goethe, it was something extraordinarily important to be able to say: in the vertebral bone that envelops the spinal cord, something is given like a basic element of human development, which only needs to be transformed in order to shape itself into more complicated elements of this human development. Thus, on the one hand, Goethe had recognized in the plant leaf: When a plant grows, it develops leaf after leaf; but then, at a certain point, the development of the leaf comes to an end. Through the transformation of the leaf, first the petals arise (see drawing b), but then also the stamens, which are organs of a completely different design, which are also nothing other than leaves, but transformed leaves. For Goethe, the whole plant is contained in the leaf.

There is much that is invisible and supersensible in a leaf; the whole plant is in a leaf. In the same way, however, the whole skull skeleton is already in the spinal column. The spinal column and the skull together form a whole, and the complicated skull bones are just as much transformed vertebral bones as the petals, just as the stamens and pistils are transformed green leaves of the plant. Thus Goethe has the idea that that which underlies the leaf in a supersensible way is transformed in the most diverse ways and then becomes the whole plant; that that which lies in the spine is transformed in a complex way and becomes the head. Goethe came to this conclusion in his views.

Spiritual science did not yet exist at that time, and it is particularly interesting to see how Goethe is a spirit who always remains at the level of consciousness to which he can penetrate through his rich observation, and does not does not grasp any speculative thoughts, does not hypothesize, for example, in order to penetrate beyond this point, to which he can penetrate through his rich experiences, in an unjustified way, in a fantastic way.

Now, although it is a long way, but it is a way that can now be taken, more than a hundred years after Goethe formulated these ideas. In relation to the human being, Goethe more or less stopped: the human being has a spinal column, one vertebra lies on top of the other, then the vertebra transforms into the skull bone. Goethe stopped there. Today, there is no longer any need to stop at what he stopped at. For from there to an idea that allows a wide, wide view, there really is a path, and a path must even be created through spiritual science. When one looks at the human being as a whole, with the same spirit with which Goethe, after — as they say, by a “coincidence” — a sheep's skull happily came across him in the Jewish Cemetery in Venice, when one looks with the same spirit with which one examined the individual bones of this sheep's skull and recognized through this spirit that they were transformed vertebrae, one sees the human being as a whole, then one notices something today. I have already hinted at this, but I must mention it again in this context and illuminate it from a different point of view. Today we recognize that the human being is essentially a twofold creature: he consists of his head and the rest of his organism. Just as the petal develops from the stem leaf of the plant, as the petal is a transformation of the stem leaf of the plant, so the human head is also a transformation of the whole rest of the organism. I have said that in order for this transformation to come about completely, the human being must develop from one incarnation to the next. What we carry today, as I said, in our other organism, that becomes our head in the next incarnation.

You see, this view is only a fully developed impulse that arises when one inwardly follows what began in Goethe's world view. If one really stands on the ground of this doctrine of metamorphosis, one attempts to describe the organism in its individual members; but these members are conceived in their connection in such a way that the connection is only possible if one sees through to something that lives there as a spiritual essence. For, of course, if a leaf were what the senses see, it would never be able to become a petal or a stamen; if a vertebra were what the senses see, it would never be able to become a be able to become a limb of the head skeleton; if the human body were to be what it presents to the external senses, then, however much it might transform its powers, it would never be able to become a human head. But now, even with regard to external observation, this Goethean world view is clearer in the demands of the fifth post-Atlantic period than the natural science of the 19th century, which prided itself so much on its external observation and experimentation. Goethe is truly better at looking, and those who try to rely on him are better at looking at what happens in nature and what is present in nature than the biological science of the 19th century in particular.

As two members, I said, man presents himself to us: as the head and as the rest of his organism. This fact, that the head is, so to speak, a transformed rest of the organism, must first be understood if one wants to build further. Only then will one be able to ask: Yes, what then is on the one hand this human head, and what on the other hand is the rest of the human organism? To answer this question, one must take quite different things as important than the usual modern natural science takes.

You see, when you imagine an animal, the essential thing about the animal is that its spinal cord - I have also mentioned this several times - is parallel to the earth's surface, and that the animal stands on the earth's surface with its front and hind legs (a) and carries its head horizontally in the extension of the spinal cord, essentially as an extension of this spinal cord. What is known as the human spinal cord is now aligned vertically, exactly perpendicular to the direction of the animal's spinal cord (b).

But we do not want to consider this spinal cord for the time being, because it does not belong to the head; it belongs to the rest of the organism. We want to consider another spinal cord first. Yes, but what kind of another spinal cord? We want to consider the human brain. You will say: Is that a spinal cord? Yes, that is a spinal cord! It is nothing more than a transformed spinal cord, so to speak, an expanded spinal cord. Imagine a horizontal spinal cord, as found in animals, expanded, transformed, metamorphosed, and you get the human brain (c).

The true fact is this: during the development of the moon, what is now the brain looked like the spinal cord of an animal today. And only during the transition from the lunar to the terrestrial development did this spinal cord, which man had on the moon, become more complicated, becoming the present human brain; but it retained its horizontal position. For essentially its axis is perpendicular to the spinal cord belonging to the body, and this spinal cord belonging to the body was only acquired by man during his time on earth. That is still at the stage at which the spinal cord that became brain was on the moon during the lunar evolution (d).

What appears simpler in humans today, their spinal cord, was acquired later in the course of evolution than what appears more complicated today, their brain. Only the brain that humans have today used to be a spinal cord. So we see that humans have a spinal cord that has been transformed into a brain, and only later in the course of evolution was an original spinal cord added to it.

Thus, when we look at the human head, it does not appear to us to be very different from that of an animal; for the direction of the head is like the direction of the backbone of the animal, which is also the direction of the head of the animal, horizontal, parallel to the earth (f).

And many other characteristics could be indicated that would show that the human head, when viewed as it is in the whole development, is a transformed 'animality', and that the rest of the human organization has been added to this transformed animality. This idea is not at all similar to the one that natural science development in the 19th century came to. For the scientific development in the 19th century, because it places the main emphasis on the external-sensual, will find precisely the human head most different from the animal. Here (see drawing) the human head does not appear to us to be so different from the rest of the animal, only ennobled: the brain is a fluffed-up spinal cord, which the animal also has.

You will now have the question on your lips: Yes, do you perhaps believe that the rest of the human organism is now even nobler than the head organism in terms of external form, that the rest of the human organism might even resemble the animal less than the head? And you yourself may find it paradoxical today, but you will already find your way into the idea that this must be said. And basically, doesn't our head, after all, look most like animal forms, of all our limbs taken as a whole? At least for a large part of our lives, we are hairy on the head, men more so than women. The rest of the organism is by no means as hairy. This already strongly suggests its relationship to the animal organism. I will leave it at this suggestion for the time being, but we will elaborate on this over time. But it will lead us more and more to the realization that something quite different takes place in nature than what is very often believed. Man looks down from man to the lower animals and sees, for example, a turtle or a shell or a snail, and he believes in the sense of today's natural science that the snail, the shell, in fact the lowly creatures, first developed gradually, and the human head was added to the lowly organisms of the lowly animal world. This is nonsense, complete nonsense! If you look at a shellfish or a turtle today, you see a human head at a subordinate level, and the rest of our organism has been added to it. After what are lower animal forms – I will schematize them – have gradually been transformed into the human head, the rest of the organism has been added to it.

So we have an evolution that goes from lower animal forms further and further, and what is animal nature has formed the human head and the rest of the organism is attached to this human head as the later. In our head alone we carry within us what connects us to the other animals, not in our other organism. Therefore, the human head has the same direction in its main axis as an animal: parallel to the earth's surface. The rest of the organism is built upright, perpendicular to the earth's surface.

It is very unfortunate that this false idea, which is characterized by this, has been incorporated into the scientific development of the 19th century. For this reason, it is thought that man as such, as he is, emerges with his whole organism as a somewhat more developed form from earlier animal forms. The truth is that what could have become of earlier animal forms can only be the head, but that what is completely new within the evolution of the earth has been added to this head.

Now, therefore, we are dealing with two things at once. The first is this: that in our head we actually have a transformed form for the other animal forms. And yet, from that which has only just been added to the head and which we have as the rest of the organism in an incarnation, we develop the form of the head through corresponding forces in the next incarnation. This might seem like an apparent contradiction. We shall see, by looking at these things more closely, that it is not a contradiction.

I wanted to show you, by recalling the fact that man actually carries the animal within himself, that with his earthly organism he supports the animal that has become his head, just how wrong today's external ideas can be. But I would also like to show you something else in a positive way. If the human head is only a transformed animal, how did the human head become what it is today? How can the head, as it is today, develop through being prepared by an earthly organism in a previous incarnation, to become the human head? Well, the animal walks on the earth with its two pairs of legs, that is, with four legs. Anyone who believes that this animal only walks over the earth and that nothing else happens but that this animal walks over the earth is greatly mistaken. Forces are constantly rising from the earth into the animal, going up through the spine, and then, as it were, always influencing the brain, going back down into the earth again (a). The animal belongs to the earth. And the way it stands on it, how the forces that are active in the earth go through its legs into its spine and back again, that is part of the animal's whole life.

The relationship that the animal has to the whole earth is what the human being, the human head, has to the rest of the human organism. The fact that the human being has an organism that stands vertically out of the earth makes this rest of the organism the same for the human head as the earth, the whole earth, is for the animal. Thus, in our head-attached organism, we have the secrets of the whole earth within us. And it can easily be shown, though today it can only be hinted at, that when we study the head and the brain within it, the rudiments, the appendages, are there for front and back limbs , by means of which man, with his head, stands on himself like the animal on the earth, as we do, only transformed into internal, other organs, have hind limbs and forelimbs. And the whole formation of the head is such that it is in fact related to the rest of the human organism as the animal is to the earth (b).

This is so significant that one can see what kind of significance such an idea, which of course only arises from the views fertilized by spiritual science, has. For with this idea one must now go back to what the 19th century, with its crude means, observed only insufficiently; with this idea one must now go back and follow embryonic development. Then something quite different will emerge from what 19th-century science was able to find. But then, in turn, ideas will arise that can be fruitful for human life, even beyond mere inanimate technology. But without these ideas, humanity will not get out of the deadlock it has now entered. For the real progress of humanity is based on the development of ideas, not of general ideas, which are cultivated today in associations with great ideals, not in these ideas, which anyone can grasp by spending three hours in a coffee house, but in the ideas that are borrowed from reality through research and are then applied to life. It is easy enough to come up with fine ideas that can be used to found associations, but they do not prevent culture from reaching dead ends like the one it is in now. Only concrete ideas can prevent this.

We must truly feel this, then we will first understand the great tasks of spiritual science, and we will correctly assess the reality around us. This reality is bent on preventing spiritual science from emerging, especially in its most important form. The spirit that caused the Goethean world view to dry up in the 19th century is still present to a sufficient extent, and this spirit finds expression in a certain mania for persecution: a mania for persecuting everything that strives for ideas saturated with reality. To this spirit of the age, these ideas, saturated with reality, often seem fantastic, because it is not suited to assimilate them. And what will increasingly come to be faced by spiritual science and its strongest adversary is this: a worldview that seeks real spiritual paths and seeks to research realities without prejudice will be rejected precisely because one wants to reject this research into realities. It is too uncomfortable to get to know what is necessary to arrive at a truly comprehensive worldview. Therefore, this comprehensive worldview will be vilified and will not let the world see how comprehensive it is, but will pretend to the world that it is based on just as superficial, narrow-minded, limited concepts and research results as other worldviews are at present. And more and more will be felt a certain recognition of the dishonesty of the pursuit, namely, that pursuit which insists on narrow-mindedness and a rejection of precisely that which, with the consciousness that only leads satisfactorily forward, really wants to research the realities and thereby also come to a certain comprehensive point of view. Arrogance and presumption are qualities that have not yet reached their peak. What will yet come about under the influence of that arrogance, which will be fostered not by natural science but by the world view that is often drawn from natural science, is something that people of the present still have no conception of. And what tyranny will arise when more and more external powers allow themselves to be privileged by materialism in the field of medicine, in the field of other so-called science, what will arise from this, the present man is still far too comfortable to even feel. He much prefers to accept bit by bit how, day by day, the spiritual is allowed to be privileged more and more by the external powers. And there are still few people who feel what a dreadful future humanity is heading for if they do not learn to feel what is at stake in this very area, what a decline can be observed in this very area compared to the points of view that have already been reached.

I just wanted to hint at this feeling, which is necessary for people of the present day. For this feeling is countered by an enormous sleepiness, especially among the idealistically minded people of the present. In the face of what one should feel to be one's task, it seems to be the worst sin when those who, precisely imbued with idealistic attitudes, find their way into a newer world view, then withdraw from the rest of the world's work and life and found all kinds of colonies and the like, while the most urgent thing is that the newer world view, the spiritual-scientific world view, be fully integrated into life and not sleepily stumble towards the enormous abyss that opens up from what one can thus hint at, as I have hinted at again today.

I wanted to present something episodic today. Because to explain the very important things that I still have to say, I need three consecutive lectures.

A scene in Faust such as that which leads Faust to contemplate the Earth Spirit may well trigger thoughts in our time that should follow on from some of the reflections we have been making here recently. Faust stands before the Earth Spirit. And we see that it is through the contemplation of certain things that stir meditation, which, as it says in Faust, become for him out of the book of Nostradamus, that he is transported into that state through which it can become vivid to him that which speaks to him as the Earth Spirit. Now, I have already spoken about these things here and today I just want to start from the idea of the earth spirit. Our present-day thinking is very soon satisfied with such a scene, in that it repeats a formula that is very convenient for this present-day thinking over and over again. This present time simply says: Well, the poet is allowed to conjure up before our soul that which can never be reality. For Goethe, such a formula contained the pinnacle of all that is trivial, for for Goethe there was a deep and meaningful reality in all that he wanted to develop about Faust's relationship with the earth spirit. And it is only how this reality is to be imagined now, in line with Goethe's intentions, that I would like to say a few words about in my introduction.

Even at the time when he wrote the scene about the earth spirit, Goethe was well informed about everything that could be known at that time – as I have already mentioned – about certain connections between people and the spiritual world; he had carefully informed himself about it. And whether he more or less brought these things clearly to his mind, whether he could have expressed them more or less in completely clear words, as we express these things today, is not important when one considers the time in which Goethe lived. But what does matter is that he composed the scene entirely in the spirit of correct views. If one wants to imagine this in reality, it can be done in the following way. One must imagine: through the insights that Faust gains from this so-called book of Nostradamus, in connection with soul exercises that Faust has of course already done earlier, the etheric body is uncovered, partially separated from the physical body, as is necessary for an insight into the spiritual world. But through this, the human being is brought into an etheric connection with the outside world and he really experiences the existence, the activity of spiritual beings that can only embody themselves in the etheric world, whose embodiment does not come down to the physical world. This is the case with what Goethe imagines under the earth spirit, a spiritual being that only comes down to the etheric world. So Faust must prepare himself to see the life and activity of the etheric world in this moment. And that is what he does. There is thus a real interaction between the earth spirit and the etheric body of Faust that has been released. This is, of course, as I have now described it, an imperceptible process for the external sense world, a process that can only be experienced spiritually.

Now, in the time that preceded our fifth post-Atlantic period, people who knew more than the later ones about the connection between man and the spiritual world, but in whom the old clairvoyant ability had more or less faded away, sought in the most diverse ways, one might say, for substitutes for a connection with the spiritual world. Consider, for example, that Faust receives images and words from the book of Nostradamus. By thinking these words, that is, by forming the thought-forms, he effectively paves the way for his soul to reach the earth spirit. Goethe was able to depict this because he knew that it corresponded to reality. In truth, one can say that the time in which the historical Faust lived was no longer conducive to people being able to experience such a spiritual connection so easily. For even earlier, even when the fourth post-Atlantic period, the Greco-Latin culture, came to an end in the 14th century, people were already trying to gain a connection to the spiritual world through surrogates.

Of course, today's enlightened world cannot get enough of these surrogates, descriptions of which are available, and can only laugh and sneer at them, reflecting on how wonderfully far we have come. But there is no need to listen to these very clever, these extremely clever people of the present, who, in their opinion, have of course moved beyond such things. One can visualize how people, in whom this ability had faded, in whom it was no longer as vividly present as it used to be, how people at the turn of the fourth to the fifth post-Atlantic period strove to pave the way through surrogates to observe certain spiritual processes, which in their truth can only be seen supernaturally. And that happened in many ways through external means. Let us say that such a man, who was trying to gain insights into the spiritual world and who could not summon the strong power within himself to gain these insights purely spiritually, did so by taking certain substances, burning them, and causing a smoke, produced by the mixture of very specific burning substances, to move in certain ways, which he evoked through very specific, again handed-down formulas. He had certain, as one might call them, magic formulas. So he developed a smoke from certain substances that he burned, and then he spoke certain words into the smoke. These words were also handed down and could be similar to the words that Faust finds in the book of Nostradamus. If he had been able to approach the spiritual world purely spiritually, he would not have needed the smoke. But perhaps he could not do that. Therefore he spoke certain magic formulas into the smoke. Through such magic formulas, when they are spoken in the right way, the smoke can immediately take on certain forms, and if the formulas were the right ones, then not only was the smoke made to take on certain forms, but these forms then also allowed the spiritual beings, who could not just approach him spiritually, to enter his sphere. The smoke was, so to speak, that which the person concerned formed through his formulas; and the forms that the smoke took made it possible for the spiritual entities of an elementary nature to enter into these formations, into these forms of smoke, and thus be there. We see that it is a surrogate, a holding on to that which cannot be held on to purely spiritually, through physical matter. .

Goethe avoided depicting such a surrogate; he could just as easily have had Faust take another book in which those herbs were compiled that one has to burn together to create such a column of smoke in order to then let the earth spirit approach in this way. He avoided that. He wanted to make the scene more spiritual. But of course Goethe was well aware of these surrogates. As I said, today people laugh at the idea that something like this could have any meaning.

Now there is something strange, something very strange. The 19th century actually came to gradually lose all spiritual views, even the view of the life force that is anchored in the life ether, and of everything that is anchored in the ether. This 19th century, with its materialistic view, has come to regard life itself only as an emanation of the material, to look at a living organism only as a more complicated machine, so to speak. Of course, this tendency to expel life from the way we look at things was part of the 19th century. The strange thing is that, once it has been expelled, life creeps back into the way we look at things, creeps back in a way that the thinking of the 19th and 20th centuries has so far been unable to deal with. It is interesting to observe how, one might say, after spirit and life have been expelled from research through one door, they enter through the other door, and in a way that research does not really know how to deal with. Today, certain people are already thinking about whether the inanimate might not also be alive, albeit in a rather wrong way. One has, so to speak, expelled life from the living; but today one already feels compelled to reflect on whether the non-living also lives. One says, for example, that what shows itself as living and yet cannot have different laws of life than the non-living has - more or less - a memory. Now that everything is being mixed up, memory is also attributed to animals and plants. Memory, it is said, is something that living things have. One does not want to accept this memory as something that comes from a spiritual source; so one tries to find this memory in inanimate things as well. How do you do that? Well, one says: What is memory? Memory consists in a so-called living being being exposed to a stimulus, and when this living being is exposed to the same stimulus a second time, the repetition is such that it is noted that the living being has been exposed to the same stimulus before. It is faster with the perception, with the assimilation of the stimulus; one notices that something has remained in the living being, which makes it suitable the second time to react to the stimulus in a faster way, in an easier way than the first time. Now one wonders: is this a property peculiar to the living to have memory of this kind? Then one would have to ascribe special properties to the living that one does not want to ascribe to it; so perhaps one can also find that the non-living, the merely physical, has memory. And there you find that, say, a magnet, so iron, which has been treated in a certain way so that it has become magnetic, attracts other iron, and you can now measure through certain processes, with what force iron is attracted when the magnet, say, has transmitted a certain amount of force. You can measure how much you had to do to magnetize the iron so that it attracts other iron.

Now we find very interesting facts. Absolutely correct facts can be found if you magnetize iron once and thereby bring it to a certain force. You then wait, then magnetize again: now you need to apply less force to bring the iron to the same magnetic force, to the same reaction as the first time, and the third time even less. So people say: You see, the magnet already has what you find more complicated in the memory of higher beings. The same can be demonstrated with other forces that adhere to inanimate substances, for example, when an elastic body is deformed. You can deform it by applying a certain force; it then returns, and in the snapback, in the restoration of its former form, it develops a certain reaction force, which has a certain strength that can be measured again by apparatus. The second time, one need not apply such a strong force to make the elastic piece in question spring apart and fold up again. And so one can say: So even in the concept of elastic force, the inanimate entities are afflicted with a certain memory.

This train of thought is very, very strange. We do not want to believe that animals have a memory because then we would have to deny them a spiritual life. Now it creeps in by thinking of magnets, elastic bodies, and thus of the inanimate, as being endowed with memory. But they went much further. As you know, a special property of the living is found, as you know, in the shadow side of all living things, in the possibility of falling ill. Now, people have thought again: could it be that the non-living, the inanimate, can also become ill? And certain people, who wanted to expel life from the living, so to speak, were actually extremely pleased that they were able to show that yes, the inanimate can also become ill! It is not just a privilege of the living that it can become ill, but the inanimate can also become ill.

It was a chemist, Erdmann, who first noticed that certain pieces of tin on a building showed quite remarkable phenomena. If such a piece of tin is (it is drawn), then they got something like such bubbles, which are raised in this way; underneath it is hollow. If you then squeezed these bubbles, the tin underneath was dusty, it was like dust at the spot. And lo and behold, it went further. We have reports that state that it did not stop with Erdmann's observations, but we find the following description, for example. “Later” — that is, after Erdmann — ‘the chemist Dr. Fritzsche took up this problem’ — of tin pest — ”again, after the head of a trading house in St. Petersburg had drawn his attention to the fact that whole blocks of pure metal that were to be shipped by ship simply disintegrated. Since uniform buttons had been turning into a gray powder in a military magazine around the same time, and since an extremely harsh winter was raging in St. Petersburg at the time, Dr. Fritzsche came up with the idea that it might be the cold that was affecting the tin. In 1893, the participants of the Naturalists' Assembly, meeting in the old city of Nuremberg, were led to the new post office building, whose roof, made of tin plates, had disintegrated in an inexplicable way. But none of the chemists and doctors present at the time knew what to do. Similar disintegration was found on the roof of the old famous town hall in Rothenburg ob der Tauber and in many other cases. In more recent times, Professor Dr. Ernst Cohen of the van't Hoff Laboratory at the University of Utrecht has now examined this decay of metals in great detail and found that it is indeed a disease, and an infectious disease at that."

So they came to ascribe a disease to the mere substance of tin, and they call this disease the tin pest. So today they already speak of the tin pest in these circles. But what is particularly interesting are such phenomena: There is a coin, a tin medal, which shows the following (a coin is drawn). It shows a head, in reality it is Balthasar Bekker, who was a reformer. This medal was cast in 1692. On this medal you will find such elevations everywhere, real pockmarked elevations that can be dabbed, then they come off. And underneath, the whole thing that is under these elevations has become dusty, dust-like. In this case, one speaks of pewter plague. But the strangest thing that has happened to people in particular is that if you now only have the dust on your fingers and transfer it to another pewter that is quite good, then this pewter is affected by the same disease. That means, according to popular belief, you are dealing with a very specific type of disease, and specifically with an infectious disease, a disease that can be transmitted by infection. Therefore, under the impression of such facts, people today say the following.

“Recently it has been recognized that there are infectious diseases of other metals as well. In the case of aluminum, there are even two different forms of infectious disease, one of which is caused by the carrier of infection being found in the water.” “Probably the doctrine of metal diseases,” writes Dr. Neuburger, “which is currently still in the early stages of development, will in the future represent a special branch of science... .”

So you see, in the future we will not only need medical doctors and veterinarians, but also “metal doctors”! Inanimate objects also fall ill; this is something that has now been incorporated into today's science. Inanimate objects also fall ill.

The living feels; it not only has memory and the ability to become ill, but it feels! It is indeed the simplest fact of life beyond the plant that it feels. Now, with this “sensation”, people today are already thinking in a strange way. It has been noticed for a long time that not only something that is born alive, for example, feels sound, but that something that is completely inanimate has a real sensation of sound. This is now particularly interesting. You just have to read what John Tyndall writes:

“When you strike the table, a column of smoke 45 cm high collapses into a bushy bunch with a stem only 2.5 cm long.”

So John Tyndall, the physicist, observed a column of smoke 45 centimeters high. Not by striking the same table where the column of smoke was, but by striking a completely different table, the column of smoke collapsed and changed its shape, becoming something like a cactus plant, but very low. And John Tyndall is seriously of the opinion that the column of smoke has perceived the sound and changed its shape as a result of the sound. He continues:

"The column of smoke also obeys the voice. A cough throws it down, and it dances to the sound of a music box. For individual tones, only the tip of the column of smoke gathers into a bouquet. With others, the bouquet forms halfway up, while with certain notes of a suitable pitch, the column contracts into a concentrated cloud that is barely more than 2.5 cm above the end of the burner. Not only individual words, but every word and every syllable of the quoted Spenserian verses sets a truly delicate jet of smoke in the greatest agitation.

So there you have the modern physicist, ascribing sensation to the column of smoke, who, after forgetting everything that old magicians spoke into the column of smoke to make it take on a different form, notices things again. John Tyndall, an ordinary physicist of the present day, of the fifth post-Atlantic period, observes how a column of smoke collapses through a sound, forms itself into a bush, and even dances when a music box plays. He observes how it follows certain verses by Spenser as it forms. We have the physicist, who basically behaves in the same way towards the column of smoke only in a more elementary, initial way than the old, despised magician behaved:

“Even more gripping is the behavior of the sensitive water jets in response to sound.”

So today, it is not only a column of smoke that is observed, but also the water jet. Tyndall describes this fascinating phenomenon in his book, in the book just mentioned on pages 316 to 326, and concludes with the words:

“The sensitivity of this jet is amazing; it can compete with that of the ear itself.” So not only does the ear hear, that is, perceive sound, but the water jet even perceives sound and changes under its influence, that its sensitivity can compete with the ear.

“If you place the two tuning forks on a distant table” – not on the same table, but on a different table – “and let the beats gradually fade away, the beam continues its rhythm almost as long as you can still hear something. If the beam were even more sensitive, it would even prove superior to the ear; an amazing fact when you consider the wonderful delicacy of this organ.

But even further. A certain Leconte made a remarkable discovery at a musical soirée in America, which he describes in the same way:

“Shortly after the music began, I noticed that the flame showed vibrations” - the gas flame - “that perfectly matched the audible beats of the music. This phenomenon was bound to catch anyone's eye, especially when the strong tones of the cello were added.

He observed how the flame heard the musical tones and how it reproduced them within itself.

"It was extraordinarily interesting to observe how completely accurately even the trills of this instrument were reproduced by the flame. To a deaf person, the harmony would have been visible. As the evening progressed, the gas consumption in the city decreased and the pressure increased, making the phenomenon more distinct. The jumping of the flame gradually increased, became somewhat irregular, and finally turned into a continuous flickering, accompanied by the characteristic sound indicating that more gas is flowing out than can be burned. I then ascertained by experiment that the phenomenon only occurred when the gas flow was regulated so that the flame approached the flickering. I also convinced myself by experiment that the effects did not show when the floor and walls of the room were shaken by repeated knocks.

So it was not caused by the vibration, but by the flame's perception of the sound.

“From this it can be seen that the fluctuations of the flame did not originate from indirect vibrations that might have been transmitted to the burner through the walls, but were produced by the direct influence of the sound wave of the air on the flame.”

It may be mentioned here that the electric arc lamp also reacts to sound in such an extraordinarily fine way that the idea of exploiting this phenomenon for telephonic transmission has been considered several times.

So you see how the same properties that were expelled from the living are supposed to come in through the other door for the inanimate!

It is truly very, very interesting to see the curious course of the alienation of the thinking and mentality of this nineteenth century and into our time. The researchers themselves, with their thinking, are basically not to blame, because they do not search systematically. If something like this comes to their notice, they discard it. They rarely search for such things systematically. But the facts themselves speak too loudly, so that even the most reluctant researchers come to such strange insights. Now, as a rule, it does not occur to researchers who notice this to interpret such things in any other than a purely materialistic sense. They say, of course, “Well, if the inanimate can also feel, can even become ill, can develop memory, then one does not need to ascribe anything special to the animate; then the animate is only a more complicated inanimate.”

More and more, the things that come in through the other door will besiege thinking, this thinking, which already seems so extraordinarily besieged if you look at it today with the healthy view that you get when you also have a certain view of the facts of the spiritual world. For it is a particular hallmark of this nineteenth century and the period extending into our own day that, when faced with the abundance of phenomena, one cannot, so to speak, come to terms with the thoughts that are available. For what conventional research has to say about such things today is, one might say, nothing more than the most miserable helplessness. But a trend is emerging: on the one hand, there is the proliferation of facts that urge us to broaden our horizons, and on the other hand, there is the marked helplessness of those who do not want to approach spiritual science to learn from it, the complete helplessness of those who do not want to do so in the face of the pressing facts. And here it is interesting to consider certain phenomena of our time. They can be understood if we place them in the light of what we have been considering here in recent weeks.

Let us first cite a few facts today in preparation. Above all, we should consider the fact that the onslaught of the natural sciences is putting severe pressure on theology in particular, as it seeks to engage in a discussion of the claims of science. In ancient times, in times not so very far back, theology expressed certain truths, truths about the spiritual worlds, among other things, but, let us say, also truths about the human soul. These truths need not be challenged. We know, after all, how spiritual scientific research in particular can reinforce the truths that theology has traditionally adopted. But as a rule the theologians themselves do not seek to create a balance with what is storming in as a scientific world view. They do not find that comfortable, not really comfortable. And so it often happens that the theologians may be speaking the words of the old truths, but science is laying claim to the object, the subject. Natural science has come and set up its things above the human soul, deals with the human soul, so to speak, takes the object, the soul, away from the theologian. The theologians also still speak, but they no longer have the object. That is precisely the peculiarity of spiritual science: that it engages with natural science; and it is only really spiritual science when it fully engages with natural science.

The matter I am alluding to takes on a serious character when one sees how this unwillingness to come to terms with natural science, which simply annexes the soul and other spiritual realms, how this unwillingness to create a balance leads to quite grotesque phenomena. I have already demonstrated such grotesque phenomena to some of you who were with me on this journey in recent days. Today I want to show some of them again.

There is a theologian; it is not so important to say who it is. Today one need only go into a bookstore and take a few books in any language, any old books, preferably ones that are intended to educate the “people”, that is, that belong to some collection that are intended to educate the people: in the third book that you get hold of, usually already in the second, and often even in the first, it becomes clear that the deficiency I have just characterized is a very widespread one in the present day. So it is not the name that matters, but the way in which what is at issue here works in the broadest circles. For today it runs through all popular, especially through the popular writings, and everywhere we hear the echo of that which lives and breathes. There is a theologian who gives lectures, a whole cycle of lectures, first on a scientific, then on an ethical, aesthetic worldview or way of life. He then goes on to take note of all kinds of other phenomena, in order to show, in his own way, how he arrives at his understanding of Christianity, which of course then calls itself the right Christianity – every such speech is the right Christianity, and all the others are false Christendoms. He begins by speaking of the scientific world view and says: Man as a natural being, man as nature, must be left to the scientific point of view; the “man of freedom” belongs to theology, to religious contemplation. One could perhaps still accept this if it were used only as words. If there is something behind this “man of freedom” and the man now goes to a clean divorce, so you could accept that. Then he says: It is really bad for the theologians if they do not give science its full right. You should give science its full right, you should divide the people: the people of nature, hand over to science, keep the people of freedom, theology. In this way, compromises can be made! The only question is whether it is possible to divide a person into two parts like a loaf of bread. Such a theologian speaks, so to speak, about how the relationship between Hans and Karl developed when they received a piece of bread from their father. Hans asks: How should I divide it? Then the father says: Do it in a Christian way. Hans asks: What is the Christian way of sharing? Well, says the father, you keep the smaller piece for yourself and give the bigger piece to Karlchen. Oh, then Karlchen had better share! says Hans.

Well, sometimes you notice that when people are divided between theology and science. But not everyone is so willing to divide in this way; some want to come to an amicable and peaceful agreement. And since the natural scientists have already become very powerful, the theologians do not want to tie them down with science; so they think of a different way to compromise. In a series of lectures that was held not long ago, we find a very strange way of reaching such a compromise: to hand over the human being of nature to science, and to keep the human being of freedom for theology. Whether one can divide it that way is precisely the question! For if we really give part of the human being to natural science, we should first ask whether a part of the other is not already contained in this part of the human being – after all, as we know, it is already contained in reality – and whether it is possible, whether we should not divide the bread in such a way that we make the flour for one part and the water for the other. But then neither part is bread anymore. But if we divide things rightly, it would be different: if we give natural science what it really needs, then it is not a real human being, but an abstraction, just as flour is not bread. But today's contemporary thinking is truly not suited to seeing through such things. And so we see how, for example, the following can be proclaimed with emphasis in our time.

It is explained by speaking about the naturalistic principle of life that man should be handed over to natural science because he belongs to natural science, and theology should keep the man of freedom. And now it is said how it is with this man as nature. Then we find that the following is said:

This is how a theologian speaks, educating people of today. But humans have feelings. Now it is unpleasant to tie in with these modern-day natural scientists, because it is quite disgusting: they even discover feelings in inanimate things. It is better to give in to them, and that is why a theologian would say the following:

"The mental functions that are accessible to the scientific approach are subject to just as strict a lawfulness as the bodily processes; and the sensations we have, as well as the ideas we form, are just as much forced on us by nature as the nervous processes that lead to feelings of pleasure and discomfort. They are just as much mechanical processes as those of a steam engine.

These are theological lectures, my dear friends, theological lectures! Now the man reserves himself the man of freedom! You see, he willingly gives up the man of nature. He reserves the man of freedom. Now that he has divided with the naturalists, what happens? We can see from the following sentences of the first lecture what happens, because he says:

Thus, by giving the naturalist the man of nature, man loses his freedom. He reserves the man of freedom for himself; but he no longer has that, because by giving the naturalist the man of nature, he loses his freedom. So in reality he retains nothing. Thus the good theologian, who now gives twelve theological lectures, has nothing at all to talk about. This is also very apparent at the end, because he has nothing but a torrent of words presented with tremendous pomp. He has surrendered the human being to natural science; he has retained the human being of freedom, but only in name, because the human being of nature loses his freedom. He also loses it honestly when the natural scientist comes over to him.

Now this is a man who means well. You can really say, as Shakespeare says in his famous speech: Brutus is an honorable man; they are all honorable men! — Why shouldn't you admit that? But one can detect a strange attitude in such people. Why, since he wants to be a theologian, is he so generous as to make himself the object of human contemplation? Yes, he reveals it in a strange way. He says:

“We must go even further. This determination of man by natural law concerns not only his bodily but also his mental functions. This was always what we theologians did not want to admit because we confused the scientific concept of the soul with the theological one and feared unpleasant consequences for the faith.”

He has now finally come to the point where he no longer fears unpleasant consequences. But how does he achieve this? Well, he achieves it like this:

“These arise precisely when science is not allowed to reach its full conclusion; because then you lose the trust of thinking people.”

There we have it! He wants the trust of thinking people, that is, of the few who think today! And he is also an honorable man in other respects – honorable men they all are, after all – because he criticizes certain materialistic excesses of the present. He reports on all the materialistic thinking and ways of life that exist in our present day, and he finally wants a theology that can measure up to all of this. He shows, albeit in a strange way, how little he, completely in line with the pattern of people today, who are thoroughly dependent not on science but on the scientific way of thinking that prevails in many ways, how little he has grown to the storming factual worlds. And that is what matters: that people are not up to the storming factual worlds. What people lack today is the ability to truly master the sum of facts that life offers with their thoughts. Their thoughts break off everywhere. Instead of their thoughts running along in a line according to the beliefs of these people, we see that they tie on, break off, then tie on again, break off again — their thoughts break off at every moment. So here too we see such breaking-off thoughts. Then he returns to the human being in nature, and says of this human being in nature:

“He is born into the fate of this world of phenomena by virtue of a mechanical necessity, by virtue of a supreme decree that he does not understand.”

What a fine thing for a theologian to say! Man is born into the fate of this world of phenomena, namely: by virtue of a mechanical necessity, by virtue of a supreme decree that he does not understand. That is one and the same thing: mechanical necessity, supreme decree! There you have the thought: mechanical necessity - it tears away, and another thought, which claims the opposite, is put forward as a more detailed explanation of this thought. We can often observe this in our contemporaries in small matters. We can recognize them by their complete inability to develop a thought. The man in question says again at one point in his lectures that man should not be tempted to read anything spiritual into nature, but that man of nature must submit to nature:

The limitations of creation, the barriers of existence, and so on, “they are a source of life inhibitions, suffering, evil, and ultimately death. In the face of these, Christianity points to a future redemption. Within earthly life, they cannot and must not be shaken off.

Of course, today people read over this: “They cannot and must not be shaken off.” Anyone who thinks in such a serious context cannot think. Because what does it mean when I say: Yes, dear man, you cannot and must not fly to the moon. If one cannot, then it is unnecessary to say that one may not. And the man who combines the two ideas, “They cannot and may not be shaken off,” cannot think; that is, he lives in complete thoughtlessness.

But this is also a main characteristic of our time, this complete lack of thought! Yet the man is an honorable man, and he really means well in many respects. That is why he says that materialism has taken deep root in our time, and that things must change. But now it seems that just by saying this, he is already seized by a terrible fear. You know, he doesn't want to tie up with the natural scientists! And then only tie up with all the time! Terrible thought, of course! You should say to time, which is dominated by materialism, things have to change. In the lecture in which he talks about all these things: sportism, comfortism, mammonism, he says:

The things that have existed until now “must no longer be the ultimate goal. There must no longer be a merchant for whom making money is an end in itself; enjoyment of life must no longer become the content of life; there must no longer be people who live only for their health.

So, what more could one want! But then he says:

“That is, everything that has been done so far should be continued, but something else must be kept in mind.”

Well then, we will achieve it! Then we will certainly overcome the damage of the times, if everything is done as before, but people only think of something else! We can be confident that these lectures, which will appear in a collection entitled “Science and Education”, will of course represent individual contributions in all fields of knowledge, and that they will be a spiritual nourishment for thousands upon thousands of people in our time. Can it be said in the preface.

“The content of this booklet consists of twelve speeches that I last winter” - I will not name the city, it does not matter, it is a typical phenomenon, something like this can take place in any city - “in... in front of an audience of more than a thousand people.”

Thus today, the crippled, stunted, corrupted thoughts of an official, privileged position – for it is one of the most famous theologians of the present day who speaks in this way – go out into the people of the present and live in them; no wonder that such things come out, as they do today from people! But how few people are inclined to grasp the evils of the present time by their roots. The good lambs of our time approach these things, publish such things in all languages, buy them and believe that they are receiving as spiritual food what modern times have produced. Only the most extreme brutality, which, even if it is unconscious, stems from a complete lack of self-awareness and is brought about by an unconscious abuse of official power, leads to these things. And it would be quite wrong to observe an ostrich-like policy towards these things. For then one would never be able to take up with the right impulses what one must take up as a spiritual science so that it can work in the course of the cultural development of our time.

How many will also be sitting among you who will think that what I am saying is exaggerated, and what I am only supporting with examples because there can of course be many who think it is an exaggeration. It is no exaggeration! It is something that, for anyone who really studies our time with a sharpened eye, allows this time alone to appear in the right light and, above all, shows what will be necessary from a healthy spiritual knowledge in order to lead this time to some extent away from its terrible aberrations.

For close upon the heels of such intellectual misuse of the power of thinking follows moral aberration. It is from such angles that the opposition to spiritual science sounds, but it has the ear of thousands upon thousands. Can it be believed that people who are incapable of thinking in this way are in any position to judge spiritual science? It is no wonder, then, to hear such opinions about spiritual science, opinions similar to those expressed not so long ago. Today I will mention only one thing that characterizes the whole spiritual outlook of the person concerned, who brings up such things

The one is: he cites two writings side by side, namely the lecture by Pastor Riggenbach and the lecture by me, which I gave in Liestal in January. Now, when these two things are juxtaposed, it is not just a matter of a discussion being held about this or that, but that my lecture proved that Pastor Riggenbach was misinformed altogether, that he repeated gossip. To mention these two things side by side, as if there were a speech and a reply, as if the lecture in question of mine contained such a thing, does not mean committing an error or a misunderstanding; that already looks very much like a deliberate falsification.

But further, after the man in question has told horrible things about anthroposophy, he then says:

"We now also recognize in what sense Dr. Steiner in particular can claim: we are not against Christianity, we are in fact ultimately the true Christians. In the eyes of the Anthroposophists, Christ was one who beheld the higher powers; Dr. Steiner, the teacher, will also believe that he beholds these powers and participates in them. But each of us should also be able to partake of these powers if we practice with sufficient perseverance in contemplation. So it comes down again to the same demand that the aforementioned Russian mystic Solowjow has already made: we could and should all be Christs, by the way, a demand that every mystic who has been kind enough to take Christianity into consideration has already made... ” “Old wisdom in a new guise..."

So the exact opposite of what is being said, of what is at the core of our spiritual science with regard to Christianity. The man has the brochure right in front of him, because he is quoting it, and yet he says this! What kind of moral state is this? What are we to make of such statements in the present day? Is it not imperative that we acquire the clearest possible view of the matter, so that we know what to make of voices such as these, which we must indeed encounter and encounter again and again, but which we must not in any case regard as being honestly meant.

I am referring to the lecture that was given on May 22 of this year at the Swiss Reform Day in Aarau on newer mysticism and free Christianity. Free Christianity, indeed! Well, in this lecture, we were also accused of something else. This other thing is a little more amusing. It says:

“But we could never agree with the further demand of mysticism to give up and disdain human thinking and intuiting.”

And that includes us as well. So go through everything we do and look at it in terms of the fact that it is a renunciation of all thinking and intuiting! So they have always had only one aspiration: not to think; for that is what the man said at the Swiss Reform Day in Aarau; that would be the main task of this kind of mysticism: to bring thinking to a standstill, not to apply thinking. After all, you can't believe otherwise, can you, than that the man probably ran out of his own thinking while pursuing these matters and that he is describing what occurred to him when he got a hold of the things. And just as with the theologian I spoke to you about first, we also notice with this theologian, who may only be of a lesser caliber because he has not attained such a high position as the other, we also notice, for example, that these theologians have become satisfied with the division in a somewhat strange way. But they should not force us — after they have surrendered everything to natural science and only retained the “man of freedom”, which natural science takes from them, but now also not to retain anything other than what they, in their “modesty”, seek.

We must present such things to the soul as the antithesis of what lives and pulsates in spiritual science; otherwise we cannot arrive at the right feelings towards it. So today I wanted to show you how the impulses arise in the world of present and historical facts, in order to have, so to speak, foundations that show how the opposing impulses I spoke of – the search for happiness, salvation, birth, death, kinship, evil, and so on – can balance each other out. We will continue this reflection, which will lead us into certain depths of life, tomorrow.

In including some contemporary historical observations in the present discussions, it is really not my intention to criticize or to find fault with this or that. Rather, what it is about is to tie in with external phenomena of the physical plane in such a way that one can see how certain great aspects, which we do indeed consider from a spiritual-scientific point of view, are shown to be true in this or that individual phenomenon. For it is my concern that, precisely in these reflections, we gain an understanding of the essential in the transition from the fourth to the fifth post-Atlantic period, how the forces that have been at work in the last few centuries are flowing into our present and how they can and must be observed by those who really want to understand how spiritual science has a specific task for each individual in our present. I shall only include such episodes to illustrate the larger points of view when I insert such contemporary historical observations.

I would also like to point out that those of our contemporaries or their immediate predecessors who, after all, must be presented in a certain way in their powerlessness in the face of real spiritual impulses, that these, which must apparently be criticized, are not intended to be criticized in order to somehow personally offend them, but to show how such people are captured, as it were, by the offshoots of the materialistic world view and world shaping. For it is indeed not easy for the modern human being to find the path to real spiritual-scientific insight. The way the spiritual culture of our time has developed makes it difficult for many people to find a connection, as it were, to what spiritual science has to give to our present and immediate future. From a certain point of view, it is easy to see how people who are now completely absorbed in contemporary thinking cannot find any connection between their thinking and that which must after all underlie our movement, must underlie it as a real engagement with the spiritual worlds. One can see that even people who are well-disposed towards our movement often say: Well, what these people want to achieve by elevating idealism and ethical human culture is all very well, but in doing so, these anthroposophists — as even well-disposed people say — go so far as to come up with all kinds of fantastic theories about the spiritual worlds. Even well-meaning people do not realize that this engagement with the spiritual worlds must really be the foundation on which work must be done today, and they cannot see it if they cannot free themselves from certain prejudices of our time.

It is extremely difficult for someone who is so completely immersed in the intellectual life of the present day to imagine that the human being itself is a kind of switch for impulses that flow down from spiritual beings into the world of physical life and have an influence on this physical life. And we can particularly well imagine this if we point out the difficulties that stand in the way of understanding the spiritual world for people who, with great dedication and also with certain insights taken from contemporary culture, devote themselves to reform ideas or similar endeavors with regard to contemporary life. It is true that today, and for a long time, there have been many people who know that social conditions in the world have become such that the rest of life has also become the same, and that many things need to be tackled in order to give life, especially the social structure, a new shape. We, who recognize the nerve of spiritual science, must be clear about the fact that the most incisive questions of the present can only be grasped by our soul in the right sense if they are based on the foundation of spiritual-scientific insight. But many people who are working energetically in the present cannot come to this insight, to this knowledge. And so they are left without a foundation on the one hand, and on the other hand they are left in such a way that they cannot be given an answer to the most important questions. Let us also present an example in this regard.

There was a man who, more than any other, was sincere about the great social problems of the present day: Jaurès, who met a mysterious death on the eve of that ill-fated war, a death that may never be fully explained by external investigation. Jaurès, the socialist, who was certainly one of the most honest of the ambitious personalities of the present, was intensively concerned with all the fundamental questions of social life in the present. And it can be said that he gathered together for his understanding everything that a person today can gather from knowledge of nature, from history, from social observation, in order to arrive at views on what needs to be done to solve the issues facing people today in a practical way. Jaurès was not one of those superficial people who develop a social system out of a few subjective ideas they happen to like, a system they then want to impose on the world. He was not someone who just wanted to get to know contemporary human life in order to gain social insight; rather, J Jaurès was one of those people who also look at history, at how various social and other problems in the lives of different peoples have developed and led to crises and change, so that we can see what becomes of certain conditions when they are shaped in this way. Jaurès carefully studied these things.

Now, for a person who is considering such things, the most important thing is to understand what has happened in the course of human life in the last three to four centuries. For if, on the one hand, a transformation of all human striving in the field of knowledge has taken place in these three to four centuries and the two one-sided impulses, as I have presented them to you in these reflections, have gradually emerged for knowledge, it is equally true, on the other hand, that a similar development has taken place for social currents and social longings. Anyone who wants to understand the situation in which humanity finds itself today, one can already say the whole earth, must understand how the impulses that now dominate people's minds have gradually crept into the human soul since the beginning of the fifth post-Atlantic period, largely unconsciously, they know nothing about it. But when people like Jaurès, who could not but build his honest endeavors on the materialistic outlook of the present, look at this period in particular, questions arise for him everywhere, which he does not really know how to deal with. Thus, I would say, in the case of such an honest endeavor as Jaurès', we can discover two remarkable dark spots – among others that we cannot list here – that should be considered from a spiritual-scientific point of view.

Before Jaurès' soul, as he surveys the life of the past five post-Atlantic periods, stands as a question: What has actually led the people of the present time to the members of a certain caste, class, having this or that feeling, and another class or caste having different feelings? Such a person looks at what preceded the fifth post-Atlantean period, looks at life, which was confined within narrow limits in those days. One need only recall how much has changed in the world of human life since the 14th or 15th century; how much impact was made by the discovery of America, by more recent scientific discoveries and institutions, by the art of printing, and so on. What has come upon humanity! Think back to the times when there was no printing, when people could not read the Bible, but only gathered in their own church and heard what had been personally communicated to them by those who wanted to convey something to them personally in a very specific direction. Far too little attention is paid to this very different way of life before the beginning of the fifth post-Atlantic period. And what lives in the souls today, what forms the principles of governments today, what forms the principles of those who lead the commercial, industrial and other enterprises, what forms the principles of those who in turn educate people for these enterprises, but what also forms the principles for those who, as the working population, are involved in these undertakings, what principles are for those who own the land and so on, all this, as it lives in the soul today, has only emerged over the course of the last few centuries. The radical difference between the present thinking and feeling of even the simplest peasant and what it was in the past is far too little considered. But of course, people who face the great, burning social questions realize this.

And so we see that Jaurès is faced with the following question: What has actually caused this peculiar thinking of civilized humanity today? What has happened since the relatively small circle of people who used to have direct access to the spiritual life and who led the others now only guides the others with regard to the external material life, but in a certain way no longer guides them with regard to feelings and emotions? There is a great difference, an enormous difference, when we think of earlier conditions, where the person who provided people with work also provided them with a chaplain who said what needed to be said, what they needed to be told according to his meaning, compared to later times, when certain things became accessible to everyone. The question arose in Jaurès' soul: How has the thinking and feeling of modern humanity actually changed in this regard? — Admittedly, this question arose in his soul first in a form that is completely colored by the color nuance that modern socialist thinking has; but we can detach it from that. Jaurès first asks himself: why should we accuse the people in the small circle who give work to the others, so that we might say: well, they have made the means of education available to the people who are supposed to work for them, in schools and through reading and so on, precisely in order to get more profit out of them. – Certain socialists have always repeated that it was actually a ruse of the employing population to make the means of education accessible to the workers, because educated workers work more and work more rationally than the other way around. But Jaurès does not agree with the thoughts of some socialists. Therefore, in a certain way, what he has to think becomes an unsolvable problem for him. And it is very interesting to see how Jaurès comes to terms with the question of how to deal with the impulses of feeling, thought and soul that have emerged in recent centuries.

In one of Jaurès' most interesting political writings, we find the following passage. He says:

"That the bourgeoisie in these times of their development believed they were being fair to the workers is proven by the fact that they gave them schooling from the very beginning: that is, they wanted to give them as much education as possible. The Reformation, of which the bourgeoisie was a powerful agent, was enthusiastic about popular education. If the bourgeoisie had had secret pangs of conscience, it might have doubted the judgment that the workers, whom it rigorously educated through the power of its example as well as the compulsion of laws, would pass on it and its work: it would have kept them in ignorance as much as possible. At the risk of obtaining less useful labor from an untrained mass, she would not have exposed herself to the terrible judgment of the proletariat she exploited. She would not have opened up for her work of injustice all those thousands of eyes that were accustomed to long darkness."

So Jaurès says to himself: No, the bourgeoisie cannot be accused of wanting to dupe the workers in order to make useful tools out of them; on the contrary, it wanted everyone to be able to read. And now comes the significant part, the part that, so to speak, opens the eyes of a modern, educated person, who is fully immersed in knowledge, and immediately closes them again because he has not come to spiritual science. He says:

"But on the contrary, it wanted everyone to be able to read. And what book! The same one from which it also drew life. From the reading of the Bible, which was translated everywhere into the vernacular, the nations should learn to think: From that Bible full of struggle and harshness, full of grumbling, of the cry and rebellion of an unlearned people, whose pride, even when it chastises and breaks it, seems to love God; from that Bible, in which even the chosen leaders are continually haranguing the people and in which they must win the right to command by their service; in that strangely revolutionary book in which the dialogue between Job and God is such that God appears as the defendant, who can only defend himself against the righteous man's outcry with the crude noise of his thunder; from that Bible in which the prophets have left their appeal to the future and their curses against the unjust rich, their Messianic dream of universal brotherhood, all the heat of their anger and hope, the fire of all the glowing coals that burned on their lips. This terrible book has put the industrial bourgeoisie into the hands of the people, into the hands of poor workers in the cities and villages - the same ones who were or were to become their laborers - and told them: See for yourselves, hear for yourselves! Do not rely on intermediaries; the connection between God and you must be direct. Your eyes must see his light, your ears must hear his word! I repeat: how could a class that doubted itself, the word and the justification of its work, have freed the conscience of the people it was preparing to guide for their own good from all sense of authority? If it had a 'guilty conscience', if it had come into the world like a thief, it would have come by night, fur in nocte. But her first concern was, on the contrary, to increase the light. She was obviously convinced that the order of work, activity and strict moral discipline, which she brought to a world full of laziness, superstition, disorder and infertility, was useful precisely for those who occupy the lowest rank in this order."

Then we see the question raised by a reformist thinker of our own time, who asks: How did all the ideas that dominate the masses today come into the world? — They came about, we can now discard political nuances, because people got their hands on the Bible, the most revolutionary book the world has ever known; it is so revolutionary because it is so effective. Jaurès finds in the minds of men the consequence of reading the Bible, which only came about because Bibles were printed; for in earlier centuries the people did not have the Bible, and the church even carefully guarded that the people did not get their hands on the Bible. It is far too little considered that all newer questions are connected with the fact that only since the times of the fifth post-Atlantean period have the people known the Bible, known it in such a way that the Bible impulses have now become impulses in the souls of people. Christianity was handed down to the people in a completely different way in the past than through the Bible. So a thinker who is completely immersed in the present looks at the development of the fifth post-Atlantic age and asks: Yes, what actually happened? What is the connection between the fact that the Bible has been made accessible to people and the other facts that we now see around us? He finds no real connection. Incidentally, he expresses this very precisely. He says:

He does not ascribe this to himself. So you even see, admittedly, the powerlessness of one of the most honest seekers to solve the question: What have souls become in the present day?

The other point we must consider is that, of course, a person striving in this way cannot have the intuitive and divinatory gift that would be necessary for this problem because he is quite distant from the basic problem of spiritual science. To understand how the spiritual flows down from the spiritual worlds, as it were through the switch, through the human soul, and flows into the physical world, this real flowing down of spiritual impulses from the forces and labors of the beings of the higher hierarchies, is indeed quite far removed from such a mind. Therefore, such a spirit sees that and that has been going on since the beginning of modern times, since the beginning of the fifth post-Atlantic period. But he does not see what lives and weaves in it; nor does he see, in a concrete case, the conscious penetration of spiritual impulses, as it were, from the undertakings of the beings of the higher hierarchies. This can only be traced with spiritual science. But everything is preparing itself. The world was never without spirit, even if this spirit has worked unconsciously in one way or another. I have often drawn your attention to the fact that everything that has flooded over a certain area of modern Europe has been deeply influenced by spiritual powers. From external history, too, it can be shown that at a certain time, at the beginning of the fifth post-Atlantic period, something truly wonderful actually happened, something that the materialistically thinking person must regard as a fantasy if the matter is taken seriously. But again, if he does not take it seriously, he cannot explain the whole course of modern history.

This event, to which I have often referred, is the appearance of the simple country girl with a great historical task, Joan of Arc, the Maid of Orleans. The map of Europe today would be quite different – the historian knows this very well – if Joan of Arc, the Maid of Orleans, had not appeared. Why are people today amazed — one need only think of Anatole France — by an impulse, or even a system of impulses, sent from the spiritual worlds through a kind of half-tavistock, half-visionary clairvoyance at a time when this could not yet consciously happen? But they cannot do anything with it! A man like Anatole France, of course, comes to terms with it by saying, “Well, it does happen that people do all sorts of things under the influence of suggestion, of fantastic powers that come from people like the Virgin of Orleans.” Such a point of view recalls that of modern theologians, who curiously resign themselves to the emergence of Christianity through Paul's vision before Damascus, who declare this Pauline suggestion before Damascus as a proven fact and should ultimately be able to trace all of Christianity back to it, but they are careful not to do so, because otherwise they would have to admit that Christianity stems from a suggestive experience of Paul's. And they would be careful to avoid saying that. This half-heartedness is extremely detrimental to the entire intellectual life; this half-heartedness is an expression of the fact that one is powerless in the face of such questions. It is good to look around for an answer on this point from someone as honest as Jaurès.

He is trying to understand the significance of the impulses that emanated from the landowners in the fifth post-Atlantic period, and those that emanated from the urban population. We do not need to touch on this socialist nuance again; I just want to point out that Jaurès believes that during this period it matters less whether the social question is considered by the landowning class or by the industrial class: this is not the issue here. Peasant uprisings were the movements dependent on land ownership; these are not the most important thing to him. And that is precisely what he wants to see in Joan of Arc, that although she is a peasant girl, she does not work for the landowning population, that is, the peasant population, but for the larger group of the urban population. Jaurès says:

"Joan of Arc fulfills her mission and sacrifices herself for the salvation of the fatherland in a France where land is no longer the only source of vitality; the municipalities already play an important role, Louis IX had sanctioned and solemnly proclaimed the letters of craftsmanship and the guild law, the Parisian Revolution under the governments of Charles V and Charles VI, had seen the mercantile bourgeoisie and the artisanry emerge as new powers on the scene. The most far-sighted among those who wanted to reform the kingdom dreamed of an alliance between the bourgeoisie and the peasantry against lawlessness and arbitrariness. In this modern France, which was soon to be ruled by the “citizen king” – the son of the ruler whom Jeanne d'Arc was about to save - was about to reign, in this diverse, sophisticated and refined country, touched by the delicate, literary pains of Charles d'Orleans, whose captivity touched the heart of the good Lorraine, in this society, which was rural rather than anything else, Joan of Arc appeared.

So she appeared, in a sense, to Jaurès, not for the peasant population, not for the population that was connected to land ownership, but precisely for that which was connected to modern life, to urban life. Jaurès says:

"She was a simple country girl who had seen the pains and hardships of the peasants around her, but to whom all these afflictions were only an example of the greater and more sublime suffering that the plundered kingdom and the invaded nation were enduring. In her soul and in her thoughts, no place, no piece of land plays a role; she looks beyond the Lorraine fields. Her peasant heart is greater than all peasantry. It beats for the distant, good cities that the stranger surrounds. To live in the fields does not necessarily mean to be absorbed in the questions of the soil. In the noise and bustle of the cities, Jeanne's dream would certainly have been less free, less bold and less comprehensive. Solitude protected the boldness of her thinking, and she experienced the great patriotic community much more intensely because her imagination could fill the silent horizon with a pain and a hope that went beyond, without confusion. She was not inspired by the spirit of peasant revolt; she wanted to liberate the whole of France in order to consecrate it to the service of God, Christianity and justice. Her goal seems so lofty and pleasing to God that in order to achieve it she later finds the courage to oppose even the church and to invoke a revelation that she claims is superior to all others.

Thus the other, I would say, is immediately evident to Jaur&s. He lets his gaze wander over what has happened and finds that what has happened there happened under the influence of a spiritual impulse, so to speak, was switched through the soul of Joan of Arc and penetrated into the physical world. But it is self-evident that a person who thinks in this way cannot fully recognize that spiritual impulses and spiritual forces are the most important things. So he again does not know what to do with what is even vividly shown to him. You see, the failure to recognize what is actually there, even by the best minds of the present day, the failure to recognize the spiritual impulses that they grasp with their hands, that is, the failure to recognize what can be grasped historically with hands, lies at the root of the great life-lie of modern times, which has infected even the best striving people. They want to grasp what is there; but they cannot grasp it because they cannot see the spirit at work in it. Those who think like Jaurès cannot do that. But neither could the others, even in the time of Joan of Arc, who, based on traditional wisdom, stood before the direct appearance of a spiritual fact in the Maid of Orleans, because, as paradoxical as it sounds, the fact that someone is a theologian does not make him a spiritualist, and the fact that someone defends theological dogmas does not make him a recognizer of the spiritual world.

The theologian, of whom I gave you some examples yesterday, is of course not a recognizer of the spiritual world, but is just as much a materialist as Büchner or Moleschott, except that Büchner and Moleschott were truer than such a theologian with his materialism. What you say is not important, but what you absorb in your living experience is important: whether you really recognize the spiritual when it comes to you. But even the theologians could not do that when they were confronted with Joan of Arc, and this fact is something that Jaur&s points out very well when he says:

“Her goal seems so high and pleasing to God that in order to achieve it, she later finds the courage to oppose even the church and to invoke a revelation that stands above all other revelations. To the theologians who urge her to justify her miracles and her mission from the holy books, she replies—”

So the theologians, these exponents of spiritual life, who once had a revelation of spiritual life before them, did not argue about this revelation of spiritual life, but came with the parchment, which is the source from which divine revelation flows, and said: “Prove to us from the Holy Scripture that what you tell us can be true.” Not from the living connection with the spiritual world was the Maid of Orleans to be allowed to prove that she had any mission, but she was to prove it from the old books. And she answers:

"There is more written in the Book of God than in all your books.” Jaurès says: “A wonderful saying, which in a certain respect stands in contrast to the soul of the peasant, whose faith is rooted above all in tradition. How far removed is all this from the dull, narrow-minded, limited patriotism of the landowner! But Jeanne hears the divine voices of her heart by looking up to the radiant and gentle heights of heaven.”

Imagine on the one hand honesty and on the other profound falsehood; for of course, a person of the present day recognizes only as self-suggestion, as fiction, what is in the Virgin of Orleans, and only pictorial, poetic expressions he sees in what he says:

These divine voices of her heart are something quite abstract for such a man. It is not something real that flows down: the powers of life flowing in through a source like the Virgin of Orleans, so that one absorbs it in order to do reformist social science with this spiritual impulse! No, Joan of Arc speaks of it; but if he wants to do anything, he does not look up to what flows in from the radiant heights of heaven, but he sums, divides, potentiates and reasons abstract terms, purely materialistic thoughts. That is the profound untruth that people do not even realize, that does not even occur to the best of them.

Examples such as these make it clear how people who are immersed in the intellectual life of the present cannot possibly arrive at an appreciation of the most important thing: the spiritual facts themselves, which they must consider fantastic in the light of contemporary life. I said: In the 19th century, what has been indicated here, the prevalence of the materialistic attitude, experienced a crisis. It came to a certain climax. And it is good to see how things are looming; for you will have seen from the example of a theologian just yesterday how 'theology is most strongly influenced by what has emerged from the materialistic attitude of natural science. It is most fatally influential because it most strongly leads to insincerity, to unconscious insincerity. That is the important thing to realize. And a theologian like the one who represented the reformed Christianity in Aarau in May of this year, who said that we all want to unlearn thinking and that we all want to become Christs, is just a personality who stands on the ground of the same attitude. For example, his pamphlet contains the view that these people want to explore the mysterious; but that is precisely what we do not want, this man believes from his point of view, the mysterious is valuable precisely because it remains mysterious. We want to leave the mysterious as it is; we do not want to reveal it. For if we are once confronted with the revealed mystery, then it is no longer mysterious and that is irreligious, that is unchristian to reveal the mystery. — The man takes this view.

And yet, in a sense, this man is typical, also for our time, which develops intellectual defects right into the sphere of moral defects; for what he says about our understanding of the Christ-principle and much of what he says otherwise borders not merely on misunderstanding, but on conscious deliberate falsification, since he could know otherwise and does not feel conscientiously enough obliged to look at this other, to get to know it, but instead says what is incorrect: the intellectual misunderstanding begins to become a moral defect, which then draws itself quite fatally into the souls. What he said there is so right a plant of our time, and it is still interesting to realize how it was not always so. If you look at things in detail, you can see that it has not always been so. This brochure reproduces a lecture given in Aarau on 22 May 1916 on the subject of “Modern Mysticism and Free Christianity” at the Swiss Reform Day. So that is the attitude that was incorporated into the aura of Aarau in May 1916.

Now, in such a case, it is good to really study and look in the same aura to see how things have developed: In Aarau, in 1828, with Heinrich Remigius Sauerländer, Dr. Troxier's “Naturlehre des menschlichen Erkennens” (Natural History of Human Cognition) was published! So we see that this 'Natural Science of Human Cognition' found a place within the same aura in those days, in 1828. At least most of you know Troxler from my last book 'The Riddle of Man'. This Troxler was born in Switzerland, was first a professor in Lucerne, then in Basel and in Bern, and died in 1868. He is not yet on the standpoint of present-day spiritual science, that is to say, he lacks the possibility of presenting the worlds that spiritual science can describe to people in concrete terms. But he is, I would say, on the way. And it is interesting to see how the same subject was once spoken of differently. For this, I will just quote a few passages from Troxler that I am bringing before you today so that you can see how differently the same subject was spoken of. I would like to say first that Troxler admittedly does not yet have spiritual science, but that he does put forward concepts that are initially like hypotheses, which may not be accurate, but can essentially be found again when viewed from the standpoint of spiritual science. There we speak of the physical body, of the etheric body, of the astral body and of the I. These four concepts roughly correspond, even if Troxler has no concept, with what he calls the body in man, the body, the soul and the spirit. He divides man into four parts: body, soul, and spirit, and he sharply criticizes the philosophers who have worked before him for not realizing that it is nonsense to say that man consists of spirit and body, but that one only understands man when one regards him as this four-part system: body and soul as the internal, body as the external, lower, spirit as the upper. And as I said, even if Troxler did not advance as far as spiritual science, he still managed to recognize the human being to a high degree through an insight into the mind. And from this point of view, the man says the following, for example. Referring to earlier philosophers who had mixed up everything in man, he says:

"In general, we criticize this philosopher, as well as all the philosophers and theologians mentioned above, for drawing their anthroposophy more from reflection and speculation, or authority and dogmatics, than from their original consciousness, or their own spirit perfected in religion. Only the original and direct knowledge of the divine in its nature leads man to self-knowledge of his essential personality and living spontaneity, for which only individual derived and indirect works and forms of subordinate and one-sided species and degrees of consciousness have been regarded so far."

He continues:

"The theosophists are as little united among themselves as the philosophers. Thus, for example, Daumer opposes Boehme, Schelling and Baader in the following, which seems to me to be a very correct observation that approaches our view. He says on page 39: “It is to be noted that in the case of Böhme, as in that of Schelling, there is a confusion of the God who has been divested (the Ungrund) with the unconditional in God, and the error prevails as if God had found and investigated Himself through the reason.”

So, once again, the confusion of these very things that are at issue here.

“Here it is also worth mentioning how mysticism, while usually losing the human being in God, and philosophy, while losing God in the human being, has transferred this primal relationship of human nature, which the human being should content himself with fathoming anthroposophically, to God himself in theosophical speculations” and so on.

This was the most intense endeavor of this Troxler, especially in the area I have indicated: to work towards an anthroposophy. One might say that Troxler appears as a kind of harbinger in this area in particular. Now just consider how things would be different if Troxler, who worked in Lucerne, Bern and Basel, had been heard at the time when he wanted to introduce anthroposophy, albeit in his own way. If that had gained ground, how different it would be now that anthroposophy, which has progressed to the point of concrete spiritual knowledge, is being presented here with a building. When you consider such things, especially when you study this wonderful case of direct anthroposophy, which was taught in the 1930s by name, wanting to appear again, and as now in the same Aarau, where this book was published, in which the sentences about anthroposophy are found as they could be at that time, a lecture is given on “Recent Mysticism and Free Christianity”, in which it is said: These anthroposophists want to make it their principle to unlearn thinking and become all Christs - if you think about it, you will get an idea of the materialistic crisis that occurred in the course of the 19th century. And it is good to get an idea of such things, to know that today, when one stands on the ground of the outer spiritual life, one has no right to speak otherwise than by being aware that one is expressing a Wagnerian spirit and not a Faustian spirit when one says:

It is a great pleasure
to place oneself in the spirit of the times,
to see how a wise man thought before us,
and how we have then finally come so wonderfully far.

For just imagine, the man who spoke in Aarau, looking at Troxler, who had his book published in Aarau, would now say – he would certainly say it from his point of view – the present-day speaker on newer mysticism and free Christianity:

It is a great delight
to place oneself in the spirit of the times,
to see how a wise man thought before us,
and how we have then finally come so gloriously far!

The Troxler, who has not yet come so far as to realize that these anthroposophists want to unlearn thinking and become all Christs, that they want to reveal the secret and not leave the secret, and thereby rebel against all honest, human endeavor. Troxler would not say: I have finally realized that these anthroposophists are to be condemned because they all want to become Christs, want to give up thinking and feeling and want to reveal the secrets; but man is not there to research anything, but he is there, as the theologian believes, to think, which the anthroposophists want to give up!

As you can see, mutual understanding will not be possible; but it is still an example of whether or not there was a crisis, a materialistic crisis, in the 19th century, and to what extent it is true that we have come “so wonderfully far”! I believe that we have come wonderfully far from Troxler to Joß in the field of the Aarau aura! But not forward, but backward! We will continue this discussion tomorrow.

We have tried to substantiate certain truths about the inner life of the fifth post-Atlantean period and about the development of the period from the sources that spiritual science opens up, using individual examples that simply result from the study of the physical world. Yesterday, in particular, we pointed out how important it is to note that a certain crisis can also be observed in the outer life during the 19th century. I have often pointed out how the mid-19th century in particular represents the crisis of materialism, and yesterday we were able to show, using a particular example from our own area, how certain indications — only indications, but still indications — of insights that could only come through anthroposophy were present, but how these insights are buried, I would say historically buried, just as a geological history of the earth is buried. that can only come through anthroposophy, but how these insights are buried, I would say, historically buried, just as one geological layer of the earth is buried and another lies above it. And so one would be able to prove in many cases in the spiritual life of modern times how the urge, the drive for a deeper insight, as it is opened up by anthroposophy, was present, especially present from certain conditions of earlier times in the course of the first half of the 19th century, and how then, brought about by the great advances in natural science, another layer, a completely opposite layer of human thinking, human thinking, has been superimposed on it, so that today what was already there is extremely difficult to reveal. And those people who today draw their concepts and ideas only from the uppermost layer covering the lower one, are strangely in darkness about what was already there. In this way, quite grotesque things arise.

Especially when you look at Troxler, who was also born in Switzerland and taught there for many years, and consider him in the context of European intellectual life, as I tried to do in my last book, The Riddle of Man), one can see in him how, although he did not yet have the things that can now come through spiritual science or anthroposophy, he worked towards them, I would like to say, in certain ideas, concrete ideas. In a straight line of development, if this existed in human development, but it is not given to the human race, a real spiritual deepening could have arisen, as it must be drawn today from the sources that spiritual science has. Then, in this country least of all, would spiritual science appear today as a foreign plant, but it would appear to those people who would only know the spiritual life of the 19th century in one of its most important representatives, as a continuation of the spiritual life. And if someone who was familiar with Swiss intellectual life were to speak at the Aarau conference in May 1916, he would say something like this: With this anthroposophy, we Swiss in particular do not have anything foreign coming into the country, but rather we greet an old acquaintance in this anthroposophy; after all, we have even been given a beautiful, wonderful definition of anthroposophy by our fellow countryman Troxler. In connection with the whole historical life, especially in this country, that would be the truth if it were told. But instead of that, in this Aarauer Aura in the writing, of which I already spoke to you yesterday, another thing was said. First of all, this spiritual science is lumped together with other things in order to be able to present it as a quantite negligeable, so to speak. It is said: “The overview may only use what is necessary for the characterization” — the overview that is to be given in this speech.

"Among these movements, all of which are immigrants in our country, the best known are the Christian Scientists, popularly known as faith healers, the Mazdaznan, the Theosophists and finally the Anthroposophists with their enormous temple in Dornach.

So we see that while it would be so nice to correspond to reality, that in Anthroposophy we would greet an old acquaintance here, Anthroposophy is declared to be an intruder. You see, that is just one symptomatic expression, but it could be multiplied not by thousands but by millions in our time, such a symptomatic expression of how our time is inclined to speak untruthfully. This is precisely what one should study in the impulses that underlie our contemporary culture: what the inclination towards untruthfulness is in our time. Of course, one soon realizes why the man in this case tells the untruth. He does not know the truth, of course, and has no idea of this truth, because he probably has not read much by Troxler. But that is precisely the characteristic of our time, that the most uncalled stand up and become teachers, enlighteners of the people, and that this must necessarily be connected with the spreading of untruth. Lack of thought is what underlies such things.

Now it is a matter of seeing these things in a deeper context. First of all, seeing that these things already arise from impulses, as we have discussed them in the course of this week, and that they must be seen through by our friends, so that our friends with spiritual science can place themselves in our present life in the right way. For it cannot be denied that it is quite difficult for many to assert themselves today as spiritual scientists, as confessors of spiritual science, in view of the situation in the world and what is happening in the outer world, and what, as can be seen more and more, naturally cannot find anything in this spiritual science that it understands. First of all, one must see the bigger picture. Some time ago, we characterized how completely inaccurate the theories of natural scientists are in the face of reality, given the great progress they have made in the world of facts. The facts that natural science has brought to the surface of existence can only be admired; it is truly a great achievement. But what has been said about the struggle for existence, about selection, about all the problems related to the problem of birth and kinship, all this is as inaccurate as possible, as is already recognized by scientists today. I even explained this in the public lecture in Basel.

But all of this is connected through the way in which certain old traditions have emerged in modern times with the present form of these old traditions. It is intimately connected with this. Modern times have indeed shown that they need the old times for their educational life. For the humanities scholar, this is not surprising, because the humanities scholar knows that certain impulses repeat themselves in every age. So it is only natural that impulses which intervene in a different form in the fifth post-Atlantic period in the development of humanity should also arise as repetitions of the fourth post-Atlantic period. This fourth post-Atlantic period began, as we know, in the eighth century BC and ends in the fifteenth century AD. Since the fifteenth century AD, we have entered a completely new era, as can be seen even on the surface, as we demonstrated yesterday with a few examples. But certain things that took place in the fourth post-Atlantic period are repeating themselves on a different level in our period. And I would like to say: “Outwardly, this fifth post-Atlantic period has indeed shown that it even has to consciously carry over certain things from the fourth post-Atlantic period. Did we not see how in the 15th century Greek scholars emigrated to Western Europe and brought ancient Greek scholarship in a new form first to Italy and then to the rest of Europe? What blossomed in European intellectual life through the impulses that arose from the traditions of an older time is called the Renaissance. And more than one might think, today's life still depends on the Renaissance.

But in other ways, too, one can show everywhere how, in relation to certain things, this fifth post-Atlantic period wanted to build on the fourth post-Atlantic period. Is it not a remarkable fact that Pico de Miranda, in the 15th century, when one could still speak more freely about Christianity than today, undertook to invite the most important scholars from all over Europe to Rome to discuss with them nine hundred theses that would essentially show how to arrive at a worldview suitable for the coming era. Of course, for obvious reasons, nothing much came of this. But this Pico de Mirandola, who was steeped in Greek culture, tried to substantiate Christianity in all its profound wisdom by drawing on Plato and Platonic philosophy. He believed that with the help of Plato, the Greek philosopher and greatest philosophical genius of the fourth post-Atlantic period, Christianity could be proven. So he wanted to create a connecting bridge between Plato and Christianity. One would like to say what a wonderful perspective would have resulted from this if such things could have been successful, if another geological layer had not been superimposed on top of it, if today in Europe we had a free, genuine Christianity permeated by Platonic philosophy!

But something else preceded that. Something preceded it that is connected in the deepest sense with many peculiarities of more recent spiritual life. If we take a look at the origin of Christianity, if we take a look at the time in which that exalted Being, whom we have come to know as the Christ, embodied Himself in a human body, and at the time in which that human life of feeling spread life, which was linked to this greatest event of the development of the earth, to the Mystery of Golgotha, which alone gives meaning to life on earth – if one takes a look at this time of the first spread of Christianity, then one notices that among those who, as a small group of people, brought this Christianity to Europe, there were some – they were then called Gnostics, especially by their opponents – who lived in the belief that the highest ideas, the highest wisdom, were necessary to make understandable the most significant event in the evolution of humanity on Earth.

We know that it is a misunderstanding of today's spiritual science to lump it together with Gnosticism. That is not the point. Gnosticism is something that was alive in the first Christian centuries, and was then buried like an old geological layer, and it cannot revive in the old form; it would then take on a Luciferic character. What is today spiritual science or anthroposophy must be born completely out of our time, and precisely this must be born completely out of our time, must fully reckon with all the great advances of the scientific world view. Thus spiritual science must not be confused with Gnosticism; but it must be recognized that the Gnostics, starting from the highest ideas, attempted to understand the Mystery of Golgotha by way of a spiritual evolution of the universe. And there is a deep striving for wisdom in the Gnostic systems. Everywhere we look, if we examine the matter from a spiritual-scientific point of view, we see how Christianity appears, I might say is borne by the Gnostic vehicle, as it appears to have been born out of a broad wisdom. It is one of the peculiarities of the development of Western civilization from the beginning of our era to the present day that this development was met with all the might of the wisdom in which Christianity was steeped. In a sense, the Gnostics were the ones most fiercely opposed. That is why only a few of their writings have come down to us, and most of what we know about the Gnostics comes from the writings of those who supposedly refuted them. But they did not refute them, they only eradicated them, they only pushed back the actual wisdom. That is the peculiar thing that was to be pushed back by the European impulses, the actual wisdom. And therein lies the origin of the fact that today even well-meaning people say: Well, these anthroposophists, if you look at their idealistic, ethical striving, that may still be acceptable; but what they want to research about world evolution, about the evolution of humanity, that goes - even well-meaning people say - into the regions of the worst fantasy. In order to make such a judgment possible, the sources of wisdom that also flowed in Gnosticism first had to be suppressed so that later European humanity could have the belief that the Lord gives His to His own in their sleep, and it is so beautifully preached that one says that the Most High must be simple. But what is really meant is that it must be comfortable, that it must not be necessary to expend any thought at all in order to find those regions, or to expend any spiritual effort at all in order to find those regions from which the deepest things in humanity have emerged.

And so we see that the West developed almost exclusively under this principle of suppressing the Gnostic. But this Gnostic element has not been completely suppressed. It has been suppressed in relation to the people, in relation to the broad masses, to whom, as we were able to discuss yesterday, it was even denied to get hold of the Bible until the invention of the printing press. But in a sense, the old wisdom that was already there was passed on. It was passed down and kept alive, as we have already indicated, in certain occult brotherhoods, which found their way into the education of Western Europe, occult brotherhoods that have developed up to modern times, some of which have been preserved in older forms, some of which have developed into what is today called modern Freemasonry. We know that such occult fraternizations, under this or that name, do indeed preserve a certain knowledge, a certain store of wisdom, but only through tradition, and that they do not endeavor to cultivate this store of wisdom in a truly living way. Until recent times, until the beginning of the fifth post-Atlantic period, it was indeed easy to preserve such wisdom in the circles of those occult brotherhoods that closed themselves off from the outside world and selected their people, those they wanted to admit, to whom they gave of this wisdom what they wanted to give them. Until recent times, it was relatively easy. Today, even that is more difficult, and there is a vast literature, as you know, in which the various degrees into which one is said to be initiated are communicated, along with their rituals and their so-called secrets. In particular, there is a vast English and French literature in this field.

On the whole, however, it can be said that what is written in these books of this literature will not be of much use to anyone in particular. Although there are enough people today who study this literature, even study it “with great zeal,” the students of such literature are still for the most part those who can say, “There I stand, I poor fool, and am as wise as before,” although these people often do not disdain to say what they do not know, though not often “with bitter sweat,” but still with great pomp. For this literature is so composed that he who has not special keys cannot penetrate it. This is due to the fact that in times when one no longer had direct access to the old Gnostic insights gained through clairvoyance, these things were also handed down in such inner occult brotherhoods in a purely external way. Of course, there have been individuals throughout the centuries, albeit only a limited number, who knew certain secrets associated with this ancient wisdom. But at the same time, these people chose to express themselves in such a way that they did not speak to the ordinary mind, which was increasingly emerging in humanity, but that they spoke through all kinds of signs and symbols. And so it has become more and more common in those occult brotherhoods to communicate what was preserved as ancient knowledge through signs and symbols, through very specific symbols. And to remain silent about these symbols and their meaning was strictly imposed on those who were truly initiated to a certain degree. So that there was actually always a fairly large group of people for such occult fraternization who knew the symbols but did not understand them. They then began to interpret the symbols. Nothing special comes of that, because something special only comes of it if you really learn to read the symbols. Then there was a small, limited number of people who really learned to read the symbols. These people did indeed arrive at a certain insight, at a certain wisdom, which was couched in the style of the old wisdom, which, as we know, still arose from atavistic human clairvoyance. We can best understand what this old wisdom was really like if we once again take a closer look at something that I have already touched on in recent weeks. On the one hand, let us consider the scientific research of modern times. I am referring less to the natural-scientific world view than to the way in which this natural-scientific research is carried out. Here we must say: in the relevant institutions, laboratories, cabinets, observatories, clinics and so on, the facts of nature are investigated. Certainly, in the course of time, the most magnificent things have come out of these things, and it must be emphasized again and again that spiritual science fully recognizes the progress of natural science. Great and momentous things have come out of it. But what has come out is, I might say, based only on the exploitation of a lucky groping in the dark. Anyone who takes an interest in the course of scientific research will notice this. The fact that this scientific research has produced the great technical advances that influence our whole lives today does not speak against it. These technical advances are also based on the fact that, to a certain extent, there is a wise guidance in the fact that certain things have been revealed in the last few centuries that could then be applied to our technical advances. But what all this scientific research has not led to is the revelation of certain secrets that can be expressed through what can be researched in laboratories, clinics and observatories. Of course, it was possible to find out how to make this or that powder by “scientific research” in the spirit of modern times; it was possible to find out how to make this or that machine, and then to bring this or that machine to a truly magnificent level of perfection. All that could be done. But the longed-for secrets of existence were not revealed. In modern times, we know how the chemical composition of a substance called phenacetin works on the human body. We know because we have tried it. And all that is attempted today in technical progress is an application of the tried and tested. Research is not aimed at revealing secrets. Sometimes this research does come up with hypotheses, but hypotheses never lead to the unveiling of secrets, but only to the transposition into nature of what has already been conceived. Thus, on the one hand, in modern times we have a natural science that, while it does diligent, conscientious research and from which we can learn a great deal, is unsuitable for pointing to the secrets of existence. One can achieve an extraordinary amount with this natural science, but know nothing at all about the connections of existence. That is on the one hand.

On the other hand, one has certain truths of faith, truths of religious creeds. In these religious creeds it is said - let us take something quite ordinary - that the human soul is immortal. Something is said about the nature of the Godhead and so on, but nothing is done to apply these truths to real objects, such as a soul that one wants to explore, that one wants to talk about in concrete terms. Concepts and ideas are sought that are, so to speak, beneficial to man, that he likes, and from which he can indeed be edified; these are sought. But these ideas are not applicable to anything that is actually there; rather, these ideas are supposed to refer to something that is not there. One avoids applying these ideas to something that is actually being explored in one's immediate life. So that today religious denominations talk about something with their beliefs that no one actually has a concrete idea of, something that they at most convince themselves that they have a concrete idea of. When someone wants to talk intelligently about such things, he speaks as I quoted an important contemporary theologian as saying the other day: “You natural scientist, you have the human being as nature reveals it; I retain the human being as a free being!” But when you then follow his words, he simply hands everything over to natural science, even saying that the human being is such that his freedom is taken from him by nature. I would like to know what he is talking about at all. He remains in what has been handed down to him through words. And such a person does not have more than what has been handed down to him in words.

Now, such things differ quite significantly from what the ancient Gnostic wisdom actually was; but they have transferred their way of thinking, their way of imagining, to what wants to open up in many ways, theoretically or otherwise, in modern times. Because everywhere in such occult societies or in non-occult societies that include occult circles, people talk about so-called esotericism. But what one often hears in this esotericism is also nothing more than what does not refer to anything specific that can be grasped, but what is modeled on religious truths as they are often taught today without object. An esoteric truth does not become esoteric by being spoken of with a certain very drawn-out story that marks a sentimentally exalted expression: Oh, that is abysmally esoteric, one dare not say it... because...! What one so often dare not say has no very abundant content. If you go back to older times, there were indeed things that were quite esoteric and were not shared by certain individuals who possessed them with those who were not considered mature. But these were truly not abstract truths, but very, very concrete truths. Today, the outer world can only gain an idea of the concreteness of such truths by looking at the last foothills of these older truths. And these foothills are just fading away, so to speak, at dusk, in the evening twilight of the fourth post-Atlantic period. In Paracelsus, however, we do find some indications, last foothills, weak foothills of the old deeper insights; but he does not speak abstractly when he speaks of such foothills of the old deeper insights; he speaks very concretely, so concretely that one sees how, in his work, spiritual life flows together with natural life in the imagination. For example, when he speaks of man, he speaks of salt, mercury, and sulfur. You can read about it in my writing: “Mysticism in the Dawn of Modern Spiritual Life.” He speaks, then, of external natural things, but he speaks of the deeper character of these external natural things. He speaks in a sense that it is not possible to speak of these things today, as one will speak again when this spiritual science or anthroposophy, which we practice, experiences a corresponding continuation. Then we shall again dig into that which should not hover in cloud-cuckoo-land, but which should really delve into the secrets of nature; we shall again speak in the most concrete way. These were also only offshoots of an ancient knowledge, of which Paracelsus still spoke.

You understand what is at stake when one wants to characterize this ancient knowledge. It is about not just looking into a void when you really want to develop spiritual concepts, but also to see the natural existence with your concepts, as it were, in a glass of water that you heat up and from which, when it cools down again, salt settles to the bottom, the spiritual process, that spiritual process that also takes place in our human organism itself. As you are all listening to me, something very similar is happening in you to what happens in this glass of water containing dissolved salt that is treated in such a way that the dissolved salt settles to the bottom. And only when one can follow this entire cycle of phenomena, but as they are spiritually, through the different spheres, then one speaks of real Gnostic knowledge. And again, Paracelsus saw something quite different from what a chemist or physicist sees today when sulfur burns. For what happens when sulfur burns will happen again in all of you when you go home, go to bed and sleep through what you have thought through here. And so it was for Paracelsus that he saw the spiritual in the processes everywhere in the outer nature – but as I said: only in the last foothills. That was the old esoteric, which was really strong-minded enough to imbue itself with ideas that had real value and that intervened in external existence. But that is why this old esoteric was connected with the highest human activity, which was developed for social life. There was a certain power in the old esoteric; because the one who understood something about the spiritual world could do something. Today many people can do something, because they learn from science to achieve a high level of skill; but they do not understand the subject, and those who understand it, that is, who repeat the words that come from understanding, they cannot do anything, they want the secrets to remain “secrets”, as I hinted to you yesterday. This time had to come, because humanity had to undergo a crisis in moral terms, and because certain secrets had to be reconquered from human freedom, which only took place in our fifth post-Atlantic period.

But the truth cannot be stopped. And in what I hinted to you the day before yesterday, that certain people now already see how smoke, which is developed, becomes sensitive and follows the sound, how even flames follow the sound, lies the beginning of a realization, to which the time must come, to a realization that will lead to what, for example, Goethe hints at in the evocation of the spirit. Because the beginning of this is, after all, this seeing of the smoke being transformed, which I hinted at the day before yesterday. But people today would only misuse certain things. Precisely the important things that still have to come out within our fifth post-Atlantic period, they just have to come out slowly, because today people would misuse them badly. I will have to refer to such things in the following period. In particular, I will have to point out the relationships that currently exist between spiritual science and various branches of knowledge, for example medicine. And then, in the following period, I would still like to speak about a very important topic, about the so-called karma of the human profession, because the concept of the various professions will have to change significantly for the following period, and indeed for a period that will follow very soon. If people continue to understand what is meant by a profession in the way that arises from our present way of thinking, it will truly lead to social chaos. But more about that in later lectures.

Today, however, I want to point out something else. In the fourth post-Atlantic period, more and more things have developed in such a way that people began to carefully guard what they knew about the spiritual connections between nature and human existence, and this practice has been passed on to the occult fraternizations of which I have spoken. These occult fraternizations were, as already indicated, as a rule quite incapable of finding anything out about spiritual connections by themselves; but they did pass on certain old secrets. And those human beings who today have no connection with such occult fraternization, who often have no idea that such occult fraternization even exists, would be amazed if they really understood what lives in many a formula and in many a practice that is found within occult fraternizations, and how some people in such occult fraternizations, who then use the masses at their disposal for their own purposes, know certain secrets handed down from time immemorial, even about physical existence. Certainly, most of this knowledge has been handed down to the series of unfortunate alchemists, those unfortunate other people who, under this or that name, existed precisely in the transition period from the fourth to the fifth post-Atlantic period, who were so similar to the man of whom Faust said of his father said: “he was a dark honorable man... who, in the company of adepts, locked himself in the black kitchen, and, according to endless recipes, poured together the adverse,” and then did this or that with this adverse, poured together, as you know from this Faust scene. That was a time of much trial and error, but for the most part real wisdom had already been lost. This real wisdom, however, has found its way into many occult brotherhoods.

Now there is a law that must be observed if such things are to be considered at all. This law could be characterized in the following way: One could say that such things as the survival of wisdom among people are not bound to the laws of the dead, but to the laws of the living. Therefore, there must always be life in the further development of these things. These things cannot be simply handed down by tradition, for then they die, and then necessarily what is good in them must change into what is bad. And at first the impulse to let live was not present in the occult wisdom of these occult brotherhoods. All they did was to preserve a certain occult wisdom, to guard it from the world and to use it as they wished, and then at most to acquire a certain power through all sorts of atavistic mediumistic machinations or the like. It must be fully understood that these things will become worse and worse if they are not taken up by direct life. Therefore, occult truths must reproduce themselves in the worst possible way in those occult societies that preserve these occult truths, give them to their people in symbols, but do not work them in a living way. The good that lives has the same property as everything that is alive: after some time it must die if new life is not implanted in it. But there was also a certain temptation in the purely traditional preservation of occult wisdom in these occult fraternities. For those who are in living contact with the spiritual worlds, this temptation need not be present to the same extent. But for those in whom the living connection has already died to a certain extent, this temptation that I am referring to can very easily arise. And so certain occult fraternities were not at all free from the influence of such temptation. Such occult fraternities have enough graduates and adepts who put what they have seen of human wisdom at the service of human egoism, whether it be the egoism of individuals or that of groups.

In particular, it became more and more common among certain occult fraternities to combine what could be gained from occult wisdom with all kinds of political points of view and political impulses. And it must be said that such occult fraternities have thoroughly and closely combined what they have often practiced with clearly defined political tendencies. And in the case of occult fraternization, it is almost a characteristic of modern times that they have combined political tendencies with what they have been given from certain insights into interrelationships. — It is indeed extremely difficult to talk about these things in the present day because these things are immediately misunderstood, and it will really take a certain period of preparation before certain things can be spoken about at all. But it can be indicated that occult fraternization is definitely concerned with finding ways and means to bring the political affairs of modern times into their orbit, to shape them in their sense, or, in trivial terms, to gain political influence. And they have gained this in abundance and in a most satisfactory manner. And when the connections are once revealed between much of what has happened in modern times in political life and the sources in the occult fraternizations, from which it has happened through all sorts of channels that the public does not notice today, then strange discoveries will be made. For today more than ever, people talk about insisting on their freedom. But many a one who today presents himself to the world and talks about his freedom, who makes great declamations about his freedom, is anything but free. He just does not suspect how he is pulled by the various strings from this or that so-called occult side. And it would make an interesting chapter to describe how this or that so-called authoritative personality seemingly plays their great ideas out into the world from their own soul, how they are also celebrated by thousands and thousands, how entire groups of newspapers write for this personality write, it would be interesting to show how this machinery works, which pulls the strings from certain occult fraternizations, and how the relevant authoritative personality would appear to be quite unimportant in the process through her own individuality. For it must be emphasized that certain occult fraternities are aware of the sources of wisdom that were once so tapped, as I have indicated to you in recent weeks, but that these sources of wisdom are often misused. And they are always misused when they are applied in the way I have just indicated. Especially in an age in which, as in the fifth post-Atlantic period so far – you can see this from all the considerations we have been making in these weeks – occult knowledge has declined and people have been cut off, as it were, from the occult context for the outer life from the occult connections, those occultists who abused the old traditional occult knowledge had to work all the more strongly, but in a harmful sense. For the people were not at all armed against it. Hence it is that wherever honest occult knowledge appears, so many ways and means are sought to make it impossible. Honest occult knowledge, which simply represents the truth, is highly inconvenient for those who want to fish for occult knowledge in secret. We ourselves have had an example of this, which is not one of the most significant examples, but which can serve to illustrate a few points. When the Alcyone fraud was revealed by the Theosophical Society, it was linked to much more extensive intentions. They wanted a great deal from it. The fact that people believed in Alcyone was only a means to an end. The actual purpose was to be seen in something quite different. But that is why people found it so unpleasant when we vigorously rejected this Alcyone humbug, because they realized that the matter was being seen through, and that, you see, is the most unpleasant thing for occultists fishing in troubled waters for the occultists fishing in troubled waters, it is most unpleasant when they realize that someone has penetrated their plans, really penetrated the matter, and is not inclined to go along, but to go an honest, sincere way. If you study our entire movement, as it has developed for the last twenty-eight years, you will see that we have always tried to keep to the right path between public announcement and the practice of spiritual science, and we have even placed great emphasis on really going out to people and saying what people today will allow us to say. And further, particular emphasis is placed on our friends understanding how the demand to present a certain occult knowledge to humanity arises today, not out of arbitrariness, but out of the necessity of the time. And here it is necessary to take up the thread from such great minds as Troxler's, who expressed so beautifully the longing for spiritual knowledge such as is found in anthroposophy. But that this anthroposophy must rise up out of the upper geological layer that has settled over it is felt by many, many people.

Of course, one could easily believe that it is pessimistically described when, again and again, it is pointed out from this very place how the spiritual life of our time has come to a kind of dead end and that this coming to a dead end shows that rescue and help must come through spiritual science. But anyone who considers this to be an exaggeration, too radical or too pessimistic, has not studied the longings that have arisen in the last days of the best people of the 19th and 20th centuries. If you read any of Troxler's writings, you will see that such longings were particularly strong in him. At least he was still able to point to an anthroposophy, even if it did not take the form of today's spiritual science. Later times could no longer do so. I have often spoken to you about Herman Grimm, who is, so to speak, half Swiss, since his mother came from Switzerland; I have also recently pointed out how Herman Grimm from school as the Kant-Laplace hypothesis, in such a way that he says, scholars of the future will have a lot of trouble understanding how this fantasy could have been accepted by a certain age. This Herman Grimm, of course he could not come to spiritual science, the end of the 19th century was not suitable for that. But he saw the deadlock into which the newer spiritual life was moving. And it is interesting, endlessly interesting, to see how such people, such finely organized spirits, such spirits that have grown up with Goethe, how they constantly speak of something that they actually do not know, but that must come. They are constantly speaking of something that must come. The answer would be what spiritual science could give to humanity. But they know nothing about that. But they speak out of their longings in strong words, in words that surpass in radicalism much of what has been said here from this place, but which in turn show that the things have not been misunderstood.

Herman Grimm, the subtle observer of the intellectual life of humanity, especially from its artistic side, often turned his gaze to the question: Where should this lead, when one sees what has become of it in recent times? Certainly, he then consoled himself again and again: There will come a time when Goethe will be understood, when people will increasingly empathize with him. But on the other hand, other thoughts often occurred to him as well. He was able to appreciate the great advances that came about in the 19th century; but on the other hand, he also saw the dark side of this progress. In a volume of essays published in 1890, there is an interesting passage that, I would say, expresses precisely these sentiments. Herman Grimm says:

“The world is filled with the urge to achieve an unknown goal, for the love of which the tremendous efforts we are witnessing are being made.”

So it is an unknown goal; what he sees are multiple efforts towards an unknown goal. He says:

And now he states in abstract words what he alone knows about the goal:

“The goal is: to make all of humanity, in its final form, a kingdom of brothers who, yielding only to the noblest of motives, move forward together.”

But if there is such a longing to unite humanity in a realm of brotherhood, which, as we have also seen from lectures given recently, applies to the physical plane, then what is needed for this is the common bond of understanding for a general humanity. This general humanity is not present, however, if spiritual science cannot be spread; for the more recent development has been to fragment humanity. Then Herman Grimm continues:

“If you only follow history on the map of Europe, you might think that mutual general murder must fill our immediate future.”

We read these things today with a special feeling when a person looks at the fate of Europe in 1890 and comes to the conclusion:

“Those who follow history only on the map of Europe might believe that a mutual general murder must fulfill our immediate future; while those who study it on the globe” - that is, in the context of the earth with the whole world - “can be sure that the hour is approaching when the Germanic peoples, united in the same thoughts of the highest spiritual striving, will open the way to the true goods of human life for all the countless millions of Asia and Africa and what the world otherwise harbors.

And now comes the sentence that shows how people who saw what was happening in the 19th century in the destiny of humanity were able to speak about what they had seen with open eyes and not as sleepily as most of humanity. Herman Grimm continues:

“Allow these thoughts... .”

He is referring to the idea of the fraternization of peoples, as he has just expressed it, and of looking at the world through the lens of the globe.

“Permit this thought, which seems to be at odds with our enormous military armaments and those of our neighbors, but in which I believe and which must enlighten us, if it is not better to abolish human life by a communal decision and to set an official day of suicide.”

I think that such very serious sentences, which correspond to deep human feelings, could point to one thing: that seriousness is necessary for life in our time. Imagine what is going on in the soul of the person who expresses such feelings! But I know that many also read such a sentence and read it as one reads the newspaper today; they are incapable of looking into the seriousness of the times because it is more comfortable to sleep. But the lack of understanding of spiritual science arises from the complacency of oversleeping the demands of the time. The less one wants to sleep, the more one wants to understand how necessary it is not to sleep today, the more one will recognize that something like spiritual science is necessary for humanity. But for us, who are in spiritual science, it is necessary that we arm ourselves with this seriousness so that we can find the right relationship to the world that does not yet have this seriousness.

This is lecture 9 of 16 from the lecture series: The Inner Human Impulse for Improvement, Goethe and the Crisis in the Nineteenth Century

In the lectures given here for some time it has been my task to draw attention to certain impulses, certain forces which work in the souls of men and thence into all that these souls bring to expression in earthly life. I have pointed out how these impulses and forces developed at the dawn of modern spiritual life. Today, because I want to call your attention to a particular kind of modern spiritual striving, we will consider, once again, an important starting point for modern spiritual life, which we have already considered but which is one of the most, important and essential of all. When we inquire into the forces that are at work in modern souls, we are compelled to recognize the importance and significance of this event in history. I refer to the whole destiny and development of the Order of the Knights Templar.

I should like, then, to put before you once more, the picture of the Order of the Knights Templar in order to show how what proceeded from this Order worked on in broad streams which flow even into the feelings and perceptions of men of our own times.

We know that the Order of the Templars was founded in connection with the Crusades. It was, so to speak, an important accompanying phenomenon to that great event in history whereby the peoples of Europe sought in their own way to come nearer to the Mystery of Golgotha than they had previously been able to do. The Order of the Templars was founded almost at the very beginning of the Crusades. Leaving on one side all that is known externally about the founding of the Order and the further course of its activity—you can easily read it in history books—we find that this Order of the Knights Templar, inwardly considered, expresses a specially deep approach to the Mystery of Golgotha on the part of modern humanity. First of all, a small number of souls who were faithful and devoted followers of Christianity gathered together at a place that lay near to the ancient Temple of Solomon in Jerusalem and established there a kind of spiritual order. As we have already said, we will not consider now the more external side of the event, but will look at it from a spiritual point of view and turn our attention to what gradually began to live in the souls of the Templars.

In their blood, as the representative of that which distinguishes earthly Man, in their I, but also in all their feeling and thinking, in their very being and existence, these souls were, in a sense, to forget their connection with sensible physical existence; they were to live solely in what streams from the Mystery of Golgotha, and fight for the continuance of the strongest impulses that are connected with the Mystery of Golgotha.

The blood of the Templars belonged to Christ Jesus—each one of them knew this—their blood belonged to nothing else on earth than to Christ Jesus. Every moment of their life was to be filled with the perpetual consciousness of how in their own soul there dwelt, in the words of Paul, “Not I, but Christ in me!” And in bloody and severe combats, in devoted work such as the Crusades demanded, the Templars lived out in practice what they had spiritually resolved. Words are impotent to describe what lived in the souls of these men, who might never waver in their duty, who, even if a three times stronger power confronted them on the physical plane, might never flee, but must calmly await death, the death that they were ready to endure in order to establish more firmly in earth existence the impulse which went forth from the Mystery of Golgotha. It was an intense life of the whole human being in union with the Mystery of Golgotha.

And now, when such an intense life is lived in the right rhythms, so that it can take its place in the whole stream of cosmic and earthly forces, then something of real significance develops out of such a life. I say advisedly of real significance. For when such a consciousness as this is placed inwardly, mystically, and with a certain rhythm into all that goes on in the outside world, then Man can experience again and again how his own inner being is brought into connection with the divine and spiritual. But something else, something that has still greater effect is developed when this inner experience is brought together with the course of external history and placed into the service of the course of events. And it was intended that what lived consciously in the souls of the Knights Templar should be in harmony with what had to be done in the attempt to regain power over the sacred grave. A deeply mystical life developed in this way among those who belonged to this so-called Spiritual Order, an Order which on this very account could accomplish more for the world than other Spiritual Orders. For when in this way a life that is lived mystically is also in connection with the life going on in the surrounding world, then what is experienced mystically streams into the invisible and super-sensible forces of the surrounding world of that human being. It becomes objective—it is not merely within his own soul, but works on further in the course of history. Through a mysticism of this kind, it comes about that an experience of the soul is not simply there for the single human being, but turns into objective forces which were formerly not there in the spiritual stream that carried and upholds humanity. These forces come to birth and are there. When a person performs his daily task with his hands or with implements, he places some external material thing into the world. With a mysticism such as was unfolded by the Knights Templar, something spiritual is added to the spiritual “effects” of the world. And inasmuch as this took place, humanity was actually brought a stage further in its evolution. Through this experience of the Templars, the Mystery of Golgotha was understood, and also experienced, at a higher stage than before. Something was now present in the world, in regard to this Mystery of Golgotha, which was formerly not there.

The souls of the Templars had however at the same time achieved something else. Through this intense inward penetration into the Mystery of Golgotha, they had gained the power actually to attain Christian initiation by means of the historical event. Christian initiation may be attained in the manner described in our books, but in this case it was attained in the following way. Their external deeds and the enthusiasm that lived in these deeds drew forth the souls of the Templars, so that these souls, apart from the body, outside the body, lived with the spiritual progress of humanity and penetrated in soul and spirit the secrets of the Mystery of Golgotha. Many and deep experiences were then undergone, and not for the individual soul alone but for all humanity.

Then, as we know, the Order of the Knights Templar increased and spread, and in addition to the immensely powerful influence that it possessed spiritually—more in a super-sensible manner than through external channels—it acquired great wealth. And I have already described how the time came for these external treasuries, which the Knights Templar amassed to greater and greater extent, to be converted into temporal power. I have told you how, through a kind of initiation with the evil principle of gold, Philippe le Bel was chosen to be the instrument who should oppose the Templars. That is to say, he wanted in the first place to possess their treasures. But Philippe le Bel knew more than most men in the world. Through what he had experienced he knew many of the secrets of the human soul. And so it came about that Philippe le Bel could be a fitting instrument in the service of Mephistophelian-Ahrimanic powers whose aim and object it was to render ineffective the Templar Movement in the form it had first of all taken.

Philippe le Bel was, as we have said, the instrument of other, spiritual, Mephistophelian-Ahrimanic powers. Under the inspiration of these powers Philippe le Bel knew what it would have meant if, into the spiritual streams which flow through the world just as truly as do the outwardly visible events, if into these streams had been allowed to flow what the Templars had gained as knowledge of the Mystery of Golgotha and as feelings and impulses of will connected with that Mystery. What had thus developed must therefore be torn away from the normally progressive divine-spiritual powers; it must be turned into other paths. To this end it had also to be brought about that something which could only live in the souls of the Templars should be torn out of the individuality of the Templars themselves. Just as that which the Templars had experienced in connection with the Mystery of Golgotha did not remain with them as individuals, but was placed out into the general evolution of humanity, so now something else was also to be removed, as it were, from the individuality and embodied in the objective spiritual stream. And this could only be accomplished by means of a particularly cruel deed, by means of a terrible act of cruelty.

The Templars were committed for trial. Not only were they accused of external crimes, of which they were most certainly innocent—as can be proved on historical grounds, if one is but ready to see the truth—but they were accused above all of blaspheming Christianity, of blaspheming the Mystery of Golgotha itself, of worshiping idols, of introducing paganism into the Mystery of Golgotha, of not using the right formula in the act of consecration at the Transubstantiation, nay, even of desecrating the Cross. Of all sorts of other crimes also, even unnatural crimes, were the Templars accused. And hundreds and hundreds of them were subject to the cruel torture of the rack.

Those who committed them for trial knew what this torture on the rack meant. The ordinary day consciousness of those who underwent this torture was suppressed, so that during the torture they forgot, in their surface consciousness, their connection with the Mystery of Golgotha. But they had become acquainted—and this is the case with everyone who truly sees into the spiritual world—they had become acquainted with all the trials and temptations which beset a person when he really approaches the good divine-spiritual powers. With all the enemies who work out of the lower spiritual kingdoms and want to bring Man down and lead him into evil, who are able to work in the impulses and desires and passions, and especially in hatred and mocking and irony against the Good, with all these the Templars had become familiar. In many an hour that was for them a sacred hour of their life, they had gained those inner victories that Man can gain when with open eyes he passes through the worlds that lie beyond the threshold of the world of the senses; for these worlds must first be overcome before Man can enter with strengthened powers into the spiritual worlds where he rightly belongs.

During their torture, the vision of the Templars that could look out over these spiritual worlds to which they belonged, became clouded and dim; their surface consciousness was dulled, and their inner gaze was directed entirely and only to what they had experienced as something to be overcome, was directed to the temptations over which they had gained victory after victory. And thus it came about that, during the moments while they were actually being tortured on the rack, they forgot their connection with the Mystery of Golgotha, forgot how with their soul they were living in the spiritual and eternal worlds. And the trials and temptations which they had resisted and overcome stood before them, like a vision, whilst they lay stretched on the rack, and they acknowledged the very thing that each one for himself had overcome; they confessed it to be a custom within the Order. They confessed themselves to be guilty of just that over which they had again and again won the victory. Every one of these Templars was obliged to seem to be the man in him over which he had inwardly gained the victory, over which he had to gain the victory before, with higher forces, he could attain to the highest and holiest of all. (I speak of all true Templars—abuses can of course be found everywhere).

All this the opponents knew. They knew that, just as on the one hand the Mystery of Golgotha had been placed out into the evolution of humanity as an influence for good, so now, in the same way, because the ordinary consciousness had been dulled, therefore what lived in this evil consciousness was by this means placed outside, objectified, and embodied in the evolution of humanity. It had become a factor in history.

Two streams were thus allowed to flow on into modern history: what the Templars experienced in their holiest moments, what they had worked out and developed within the progressing spiritual stream of humanity, but also what had been wrested from them by Ahriman-Mephistopheles, fetched up out of their consciousness in order to make it objective, in order to form it objectively and make it effective in the further progress of the centuries.

At this point a simple-minded person might easily put the question: Why do the divine-spiritual powers of providence allow such a thing to happen? Why do they not guide humanity through the course of history without Man's having to undergo such painful trials? Such a thought is “human, all-too-human.” It arises in the mind of one who can believe that the world would be better if it had been made, not by Gods, but by men. Many people may think this; they may think that, with their intellect, they can criticize the wisdom that works and weaves in the world. But such a way of thinking leads also to the very extreme of intellectual pride.

We human beings are called upon to penetrate into the secrets of existence, not to criticize the wisdom-filled guidance of the world. We must therefore also gain insight into the place and significance of the evil currents which are permitted by the wise guidance of the world. For if only the good were allowed, if good impulses alone worked in history, human beings would never be so guided in their historical evolution that they could develop freedom. Only through the fact that evil holds sway in the spiritual course of human history can humanity develop to freedom. And if the Gods were to turn away Man's gaze from evil, he would have to remain forever an automaton—he would never become free. Things are indeed so ordered in the progress of humanity that even that which causes the deepest sorrow is led at last to good. Pain is only a temporary thing—not that it is on that account any less great and deep. We must not deceive ourselves as to pain and fall a prey to some cheap mysticism that will not see the pain; we must be ready to partake in it, ready to sink ourselves in it, ready to pour it out over our own soul. But, at the same time, without criticizing the spiritual purpose and will of existence, we must also learn to understand how the most varied impulses of a positive and negative nature are introduced into the evolution of humanity in order that human beings may become not only good, but also free and possessors of their own impulses.

And so in the evolution and destiny of the Templars we see an impulse that is important for all the succeeding centuries of modern times. If it had been possible for the purpose of the Order to continue to be lived out with the intensity and strength with which it was at first lived out by the great Templars, succeeding humanity would not have been able to bear it. The speed of evolution had, as it were, to be checked; the stream had to be held back. But in this way it was made more inward. And so we see how, in the two streams we have indicated in modern history, deep inwardness of life developed alongside external materialism. For the Mephistophelian impulse, which Mephistopheles-Ahriman, through his instrument Philippe le Bel, dragged out by force, lived on. It lived on, together with many other things, in the materialistic thoughts and feelings of men and in all the materialistic impulses which appeared among mankind from the 15th to the 19th century. Hence it has come about that what we know as materialism has spread itself so widely over the soul and spirit of Man and over all his social life and has prepared the ground for the karma of our own time.

Had things not gone in this way, had the stream of materialism not been allowed to spread so far and wide, neither could, on the other hand, our connection with the spiritual world have become so deep and intimate. For indeed, what the Templars had accomplished by entering in a living spiritual sense into the Mystery of Golgotha was not lost. It lived on. And the souls of the Templars—after their terrible experiences on the rack, fifty-four of them were put to death—the souls of the Templars who had, under these circumstances, passed through the portal of death, were now able to send down from the spiritual world streams of spiritual life for those who lived in the succeeding centuries.

Fifty-four Templars were burned at the stake in 1314. Fifty-four souls went up into the spiritual worlds. And from that time on, supersensibly and invisibly, without its being outwardly perceptible to the facts of history, there began in European humanity a spiritual development that owed its origin to the fact that individual souls were continually being inspired from the spiritual world with what these fifty-four souls carried through the gate of death into the spiritual world.

Let me give you an example of this. It is one I have mentioned before, but I will now deal with it in more detail from another point of view.

Before the tragedy broke out in the Order of the Templars—a whole century before the year 1312—Wolfram von Eschenbach composed his poem Parzifal. Working alone, or in a very small circle, Wolfram von Eschenbach produced this song about a soul who strives by means of inward purification to attain the life which the Knights Templar also held before them continually as their ultimate goal. In a wealth of picture and in wonderful imaginations, Wolfram von Eschenbach unrolls before our view the inner life of Parzifal, who was for him the representative of the Templar ideal. Now let us inquire: Do we see any important external result of Parzifal—who was for him the representative of the Templar ideal—in the historical development of succeeding times? We do not. In the further history of European humanity it was, as we know, Richard Wagner who first presented Parzifal again, and then in quite another way. But the spiritual power, the spiritual impulse that was able to flow into the soul of Wolfram von Eschenbach—at that time still from the earth—became in succeeding centuries for many others an inspiration from the spiritual world. And one who is able to perceive the mysterious connections between the life on earth and the spiritual life, knows that the impulses which were carried into the spiritual world through the destiny of the Templars flowed also into the soul of Goethe. It was not to no purpose that Goethe began in the eighties a poem which he never finished. It is significant that he began it, and equally significant that even he was not strong enough to bring to actual expression the mighty thought of this poem. I refer to the poem The Mysteries, where the Brother Mark goes to the lonely castle of the Rosicrucians and enters the circle of the Twelve. Goethe grasped—in his own way, of course, the fundamental thought which is also contained in Parzifal, but he was not able to complete it; and we may see in that very fact an indication of how all of us are standing within the same spiritual development which Goethe experienced in its beginnings, and at which we must work and work and work that we may be able to give form to these beginnings and make further and further progress in the penetration of the spiritual world. Goethe devoted to the first beginnings of this spiritual development the best powers of his existence; he let them flow into his Faust where he set out to portray Man's connection with the forces of the spirit, which include for him the Ahrimanic-Mephistophelian forces.

One who observes history concretely in its spiritual development can see quite clearly that into the soul of Goethe on earth there followed from the spiritual world what the Templars—whose manner of death had been so cruel and so significant—had carried up into the spiritual worlds; and, just because they had gone through the gate of death in this way, could pour down as inspiration into the souls of men. It flowed down, and if with more significance into Goethe's soul, it was not into his soul alone but into many others; and it continues to live, although but little noticed by human beings. The spiritual element in Faust itself still almost escapes notice in the outside world! It lives on however, and is moving towards an ever richer life, and will have to become more and more fruitful if humanity is not to drift into decadence instead of evolving in an upward direction. But this lies in our own choice. In our age of time it is given into Man's own hands. The choice is set before him—and will be so more and more definitely—as to whether he will fall into decadence and continue to hold to materialism, or strive upwards into the spiritual worlds.

For we human beings, as we live on earth, it is only in our physical body that we live a life connected with the earth. The body that is woven of light and sound and life and is within this physical body—the so-called ether body—partakes not only in the life of earth, but in the life of the cosmos. And when a human soul descends from the spiritual worlds to enter existence through birth, then, already before the event, forces are directed in the cosmos in a right way for the building up of the ether organism of the human being, even as the physical body of Man is built up from the physical forces and physical substances of earth.

In the very simplest of Man's ideas lives pride and arrogance and this is especially true in our materialistic age. In this materialistic age, parents actually believe that they place their children into existence all by themselves. And as materialism spreads, it will be more and more believed that it is the parents alone who bring the children to existence. Seen spiritually, it is different. Human beings here on earth only provide the opportunity for something spiritual to come down to them. What a human being can do as a part consists solely in this, he can make ready the place by means of which an ether body that is being prepared from out of the far spaces of the cosmos may be able to sink down to earth. This ether organism of the human being is just as much an organized entity as is the physical organism. The physical organism—we see how it has head, arms, hands, trunk and all the parts that the anatomist and physiologist discover—for spiritual vision, this physical organism is shone through and glowed by the ether organism. The physical organism breathes in air, and breathes out air. The ether organism breathes out light, and this light it gives to us. And when it breathes out light and confers the light upon us, we live by means of its light. And it also breathes in light. As we breathe in and out air, so does our ether body breathe in and out. And when it breathes in light, it uses up the light, just as we use up air physically. (You may read of this in a passage in my Mystery Dramas where this secret of the ether world is unfolded dramatically.) The ether body breathes in light, uses up the light and changes it into darkness, and can then receive into this darkness the sound of the worlds that lives in the Harmony of the Spheres, can receive into it the impulses of life. As we receive physical nourishment so does the ether being that lives in us breathe light in and out. As we use up in us the oxygen of the air and make carbonic acid gas, so does the ether body use up the light, shooting it through with darkness, so that it appears in colors, so that the ether body shows itself to clairvoyant vision in waves of color. And while the ether body prepares the light for the darkness and thereby carries on an inner work of breathing, it lives, in that it receives this sound of the worlds and changes the sound of the worlds into the life of the worlds.

But now what we receive in this way as our ether body, comes down to us from the wide spaces of the cosmos, and it comes at certain times, from the far spaces of the cosmos. It is today not yet possible to show in all detail how the human ether body draws downwards on the paths of light when these paths are guided in a particular manner through the constellation of the stars at the time. For that to be possible, human beings will have to lift themselves to a higher stage of morality. For today, this mystery of the in-drawing of the human ether bodies on the paths of the light and on the paths of the sound of the Harmony of the Spheres, would be misused by human beings in the most terrible way. For what is contained in this mystery would, if people of lower impulses wanted to acquire it, give parents unlimited power over the whole of their descendants. You will accordingly understand that this mystery of how the ether bodies come to the human beings who are incarnating—of how they come on the paths of light and on the paths of sound from out of the Harmony of the Spheres—will have to remain a mystery for a long time to come. Only under certain quite definite conditions can one learn anything of this mystery. For the failure to comply with the conditions would mean, as I have said, that parents could acquire a hitherto unheard-of power over their offspring, who might be completely deprived of all independence, of all personality and of all individuality and have the will of their parents thrust upon them. Wisely is this mystery hidden away for mankind in the unconscious and takes its course there in a good and healthy way, working through the will of the wise world-guidance.

Our ether body travels quite a different path from our physical body. After we have passed through the gate of death, we still carry, as you know, our ether body for a few days; then we have to give it back to the cosmos. In the spiritual, in the cosmos, our ether body remains only as a picture for our own further life between death and new birth. It is incorporated into the cosmos in the most varied manner—in one way in the case of people who die early through some accident or otherwise, and in a different way in the case of those who attain maturity. But when one looks across into the world that lies beyond the threshold, one knows that both—the early death as well as the later death—have great significance in the whole cosmic connections. For our ether body that we give up continues to work on spiritually.

Fundamentally speaking, seen from a deeper aspect, we all grow old. Physically, one dies earlier and another later; seen from a spiritual aspect, we all become old alike. If we die early, our physical body comes to an end early; but our ether body continues to live on for the cosmos, and just because we have died early, our ether body has other functions in the cosmos than if we had died only later. When we count up the years that we live in physical and in ether body as human beings—we have the deeds on earth that we accomplish in the physical body, and we have what we accomplish in the ether body also after death, and the life that we live there not for ourselves but for others, for the world—when we add up all this in its years, then we find that everyone lives to about the same age.

But now, when an event takes place such as happened with the Templars, something different again comes about from when it is only a case of the individual lives. The life that we lead as an individual remains within our own person; but there is also the life that can be objectively separated from us—as in the case of the Templars. On the one hand, what they were able to do for the continuance and spread of the Mystery of Golgotha and, on the other hand, what happened through the working of Mephistophelian-Ahrimanic forces for the impulse of modern materialism, all this also continues to live on as fragments of the ether body. But it is incorporated into the whole process of history. So that some of the life Man lives in his ether body lives on further with the human individuality, while some of it is incorporated into the course of history—when it has been torn away from the human being in the manner described. And the ether body is the means or medium whereby what a person lives in his soul so objectively that it can go out of his soul—whereby this may have, as it were, something to hold on to for its further life—it is the ether body that provides for this.

What flowed into the etheric world from the spiritual impulses of the Templars lived on etherically, and through this continued etheric life many souls were prepared to receive the inspirations that I have described as coming out of the spiritual world from the souls of the Templars themselves. That is what has actually been taking place in modern times.

Into what flowed from the souls of the Templars, however, there began to enter more and more that which flows from the Mephistophelian-Ahrimanic impulses and is steeped in the Mephistophelian element, and which was inaugurated on the racks where the Templars were tortured, inasmuch as they were forced under torture to speak untruths about themselves. This fact—not alone, but as one of the spiritual grounds of modern materialism—has to be understood if one would acquire an inner understanding of modern materialistic evolution.

And so it came about that in modern times, while certain individuals were inspired with high spiritual truths, the general culture became more and more materialistic in character; and the eye of the soul grew dim for what now surrounds us spiritually and also for that whither we go when we pass through the gate of death and whence we come when we pass through the gate of birth. More and more was the gaze of Man turned away from beholding the spiritual, and this was true in all the different spheres of life—the spiritual sphere, the sphere of religion, the sphere of social life. More and more was the gaze directed to the material world as it showed itself to his senses. And the result has been that, since the rise of modern times, mankind has fallen into a great many errors.

Again let me say, I am not criticizing the fact, I am not passing judgment on it. Through the fact that errors found their way into human evolution, human beings have to experience these errors, and they will gradually come to see them; and, in overcoming them, get stronger forces than they could have had if the path to their goal had been implanted in them automatically. And now the time has come when this insight must be developed and human beings must see how, in all that is material, live impulses to error. Today Man is called upon again and again to make up his mind to see through the errors and overcome them.

It is not our intention to lay blame on anything that has happened in history, what we want to do is to look at history objectively. The events of modern times have brought it about that Man's thoughts and feelings run their course only in accordance with external physical reality, only in accordance with what Man experiences between birth and death. Even the religious life has gradually assumed a personal character, inasmuch as it aims merely at putting into Man's hand a means whereby he may find blessing in his own soul. The religious life of more modern times, that turns Man's gaze more and more away from the concrete spiritual world, is really permeated with the materialistic outlook. As has been said, we have no intention of casting aspersion on any event in history; the events of history, must however be described in such a way that they may be rightly understood—that is, if the coming generation is not to fail into decadence but to take a turn, and move upwards.

We see the stream of materialism flow on and, side by side with it, the parallel hidden stream; and then at the end of the 18th century we come to a tremendous event, an event the influence of which was felt throughout the whole of the 19th century and right on into the present time. At the end of the 18th century, we see the French Revolution spreading its currents far and wide over European civilization. Many things took their course in the French Revolution as the historians have described them. But in addition to the understanding one has already of the French Revolution, in addition to the impulse one has recognized as proceeding from it and working on in European history, we must also understand the spiritual effects of materialistic Mephistophelian-Ahrimanic impulses. The French Revolution strove for a very high ideal. (As I said before, we are not concerned with finding fault but with understanding the events of history.) The French Revolution strove for a very high ideal; and it strove for it in a time upon which still felt the shadow of the event I have described today, the event which left Mephistopheles-Ahriman mighty to send forth into European life the impulse of materialism. And we may say of the best of those who were responsible for the French Revolution that they believed in the physical plane alone. It may be that in their consciousness they thought they believed in something else. What people profess with words is however of little account; the important thing is to have a live consciousness in one's soul of what is really working in the world; and those who were responsible for the French Revolution were conscious only of the physical plane.

They strove, it is true, for a high ideal, but they knew nothing of the trinity in Man, the body that works by means of the etheric principle in the human being, the soul that works through the astral principle, and the spirit that works in Man to begin with through the I. At the end of the 18th century, Man was already regarded in the way that he is regarded—to his lasting harm and loss—by modern materialistic physiology and biology. That is to say, even if in a religious way men had some notion of a spiritual life and perhaps also talked about it, their gaze was really only actually directed upon what is lived out here in the physical world between birth and death—what is lived out here, that one can understand. (Even that of course is not yet entirely understood; nevertheless one can understand it when one directs one's attention solely to the external physical body.) What lives in the entire human being, that can only be understood when it is known that with the external physical body are united an etheric principle, an astral principle and an I-principle. For even while we stand here in the physical world, there is living in us something that is of soul and spirit and that belongs to the spiritual world. Body, soul and spirit are we here. And when we have gone through the gates of death, we shall again be threefold beings, only with another spiritual body. So that anyone who observes and studies Man living out his life as physical Man between birth and death, is not studying the whole human being, and is bound to fall into error in regard to the whole human being.

The events that happen in the world must not be looked upon as erroneous in themselves. What makes itself manifest in the world is indeed truth; but the way in which Man regards it and turns it into deed and action often causes confusion. And confusion arose in the minds of men at the end of the 18th century, because everything was applied to the body, and ideals which only have meaning when Man is seen as a trinity were aspired to as the ideals for a purely physical “monon.” And so it came about that lofty and beautiful ideals were on everyone's lips in a time when men were not capable of understanding them, but only confused and falsified them, because they tried to comprehend them all together, believing as they did in the physical body alone. As a matter of fact, of the threefold ideal, Brotherhood, Freedom, Equality, Brotherhood is the only one that holds good for the physical body of Man. Freedom only has meaning when it is referred to the human soul, and Equality when it is referred to the spirit as it lives in Man, in the I. Only when it is known that Man consists of body, soul and spirit, and when the three ideals of the end of the 18th century are referred Brotherhood, to the body; Freedom, to the soul; and Equality, to the I, only then is one speaking in a sense and meaning that is in accord with the inner meaning of the spiritual world.

Brotherhood we can develop, inasmuch as we are physical human beings bearing physical bodies of the earth; and when we accept Brotherhood into our social order, then for the social order on the physical plane, Brotherhood is a right and true thing. Freedom Man can acquire only in his soul, inasmuch as it is with the soul that he incarnates on earth. And Freedom only prevails on earth, is only possible on earth, when it has reference to the souls of men who live on the earth in their social orderings, to the end that they acquire the faculty of holding the balance between the lower and the higher forces. When we are able, as human beings, to hold the balance between the lower and the higher forces in the human soul, then we develop the forces that can live here between birth and death, and the forces too that we shall need when we pass through the gate of death. So that alongside of the social order, a soul order is necessary on earth, wherein the souls of men may take their places individually and be able to develop the forces of freedom, which they can carry with them through the gates of death, but which they will only carry with them if, already here in this life, they prepare themselves for the life after death. That a true intercourse between souls shall be established on earth, that souls shall be able to develop the forces of freedom, that all human events, great and small, and all attempts to give form to human activity and creation shall have as their aim, Man holding the balance in his soul in regard to what lives and works spiritually—this must come to be an ideal. Man becomes free when he is in a position to acquire these forces of the soul in the external physical world, as he can acquire them, for example, when he is able to follow the beautiful forms that live in an art that really has its sources and beginning in the spirit. Man becomes free, when there is an intercourse and communion between soul and soul of such a nature that the one soul is able to follow the other with an ever-growing understanding and with an ever-growing love. If it is a question of the bodies of men with which we are concerned, then Brotherhood comes into consideration; if it is a question of the soul, then we must look to forging those delicate and subtle links that arise between soul and soul, and that must find their way right into the structure of our life on earth and must always work in the direction of engendering interest—deep interest in one soul for the other. For in this way alone can souls become free, and it is only souls that can become free.

Equality applied to the external physical world is nonsense; for equality would be uniformity. Everything in the world is undergoing change; everything in the world is compelled to be in number; everything in the world is obliged to come to expression in multiplicity and variety. To this very end is the physical world there, that the spiritual may go through a multitude of forms. But in all the multiple and manifold life of Man, one thing remains alike, because it is still in its beginning. The rest of our human nature we have carried in us since the Saturn time, the Sun time and the Moon time; the I we have for the first time in this life of earth. The I is only in its beginning. During the whole of our life between birth and death we come no further in the spiritual than to say to ourselves “I,” and to take cognizance of this I. We can only behold the I, either when through initiation we are outside the body here between birth and death, or when we have passed through the gate of death and it is given us to look back in memory on our earth body and behold the I spiritually. But through this I all possible variety comes to expression here on earth. And our life on earth must be so constructed as to give possibility for all the variety that can enter earth life in human individuality to come to expression. One human being manifests one individuality, a second another, and a third a different one again. All these individualities in their several workings are focused in a point, the point of the I. There we are alike, and through this focus-point where we are alike can pass all that we communicate to one another as spirits. The fact that we all have this I—point where we are alike gives the possibility for the development of mankind of a community life. That which is different in all of us passes through what is alike. Consequently, it is not the establishment of what is contributed by the single human individual to the whole stream of cosmic spiritual evolution that is achieved in spiritual equality; rather it is so, that because what has placed us each into a different kind of life passes through our I, through the spiritual in us, it becomes something that can be shared by all, it flows on as a common good in the stream of cosmic evolution. Equality belongs properly to the spirit.

No human generation will understand how the three ideals of Brotherhood, Freedom and Equality can come to realization in the life of mankind, unless they understand that Man carries in him this threefoldness of body, soul and spirit. That people were unable in the 18th century and have continued to be unable throughout the 19th century to understand this, was a result of the strength of the Ahrimanic-Mephistophelian stream which entered modern evolution in the way I have described. The 18th century mixed up Equality, Freedom and Brotherhood, and applied all three to external physical life. In the way it has been understood in the 19th century, it can only mean social chaos. And mankind will have to drift further and further into this chaos, if they do not receive spiritual science and spiritual life, which will lead to an understanding of Man as a trinity and to a reconstruction of earth life for threefold Man.

Man had to go through materialism. His forces would have been too weak for the times to follow, if he had not gone through materialism. For strange and amazing is the evolution of mankind. Let us look back for a moment to an event of the Lemurian epoch. We find there a certain moment in evolution—it lies thousands and thousands of years back—when the mankind of the earth was quite different from what it is now. You will know from the descriptions I have given in Occult Science of human evolution on the earth that the various impulses entered into Man only gradually. There was a moment in evolution when what we today call magnetic and electric forces established themselves within Man. For magnetic and electric forces live in us in a mysterious manner. Before this time, Man lived on earth without the magnetic and electric forces that have developed ever since, spiritually, between the workings of the nerves and the blood. They were incorporated into Man at that time. The forces of magnetism we will leave out of consideration, and a portion of the forces of electricity. But the forces which I will distinguish as the electrical forces in galvanism, voltaism, etc.—forces that have taken deep hold in the culture and civilization of our time—these forces found entry in that far-off time into the human organism and united themselves with human life; and this very fact made it possible for them to remain for a long time unknown to human consciousness.

Man carried them within him, and for that very reason they remained unknown to him externally. The forces of magnetism and the other electrical forces we learned to know earlier. Galvanism, the electricity of contact, which has a much deeper determining influence on the karma of our age than is generally realized, was, as you know, only discovered at the turn of the 18th and 19th centuries, by Galvani and Volta. People give far too little thought to such facts as these. Just consider for a moment! This Galvani was dealing with the leg of a frog. “By chance,” as we say, he fastened it to the window, and it came in contact with iron, and twitched. That was the beginning of all the discoveries that rule the earth today by means of the electric current. And it happened such a little while ago! People do not generally stop to think how it is that mankind did not come to this knowledge earlier. Suddenly this thought emerges in a human being, in a perfectly miraculous way; he stumbles on it—as it were, perforce. In this materialistic age of ours, we naturally never stop to think about such a thing. And this is the reason why we can understand absolutely nothing at all of the real becoming of the earth. The truth of the matter is as follows:

After mankind had passed the moment in the Lemurian time when it implanted into it, or received implanted into it, the forces that go through the wire today in electricity and work in an invisible manner in Man himself, after this time had passed, electricity lived inside the human being. Now evolution does not proceed in the simple, straightforward way in which people are inclined to picture it. They imagine that time goes ever forward on and on into the infinite. That is an altogether abstract conception. The truth is that time moves and turns in such a way that evolution is constantly reversed and runs back. It is not only in space that we find movements in curves as in a lemniscate, but also in time.

During the Lemurian epoch, Man was at the crossing point of the lemniscate movement, and that was the time when he implanted into himself the principle of electrical force. He traversed the returning path in the Atlantean time and, in respect of certain forces, in the Post-Atlantean time, and arrived about the end of the 18th and beginning of the 19th century exactly at the point in the evolution of the worlds at which he was in the old Lemurian time when he implanted into himself from the cosmos the principle of electricity. There you have the explanation of how it came about that Galvani discovered electricity at that particular time. Man always goes back again in later times to what he experienced earlier. Life takes its course in cycles, in rhythms. At the middle of the materialistic age which had been developing ever since the 14th–15th century, mankind was standing at that point in the world. All through which he had passed long ago in the Lemurian epoch. And mankind as a whole in that moment remembered the entry of electricity into the human being, and thereupon as a result of this memory impregnated his whole civilization with electricity. The soul and spirit in Man found again what it had once experienced long ago.

Truths like this must be clearly envisaged again, for it is only with truths like this that we shall escape decadence in the future.

Under the influence of the inspirations of which I have been speaking to you today, certain minds came upon such truths. For the fact that people went on such paths was the result of the fact that many and different currents work in human evolution. If, for example, what the Templars wanted to attain had been the sole influence working in history, quite a different evolution would have resulted for Man. Through the fact that the other stream too—the Mephistophelian—has been intermixed with it (the Mephistophelian stream was of course also there from the beginning, but it was given new life by the destiny of the Templars), Man has been brought, in our time, into materialism just in the way that it has actually happened. These Mephistophelian-Ahrimanic forces are needed in the evolution of mankind. And, as I have said, certain great minds were led by the inspiration that comes from the Rosicrucian Temples and has its source in the spiritual world to recognize this principle of which I am here speaking.

Do not imagine that a great poet, a really great poet who creates out of the spiritual world, puts together his words in the superficial way that people often imagine they are at liberty to take them! No, a poet like Goethe, for instance, knows what is contained and implied in the Word; he knows that in the Word we have something that lets spirit resound through the person speaking. “Person,” did I say? Here we must remind ourselves that “persona” is a word that comes from the Latin for the mask that the actor carries and through which his voice sounds. “Personare” means to sound through. All this is closely connected with the evolution of the Word. “In the beginning was the Word, and the Word was with God, and Divine was the Word.” The Word was not in Man; nevertheless human personality is closely connected with it.

The whole evolution, as we have said, is carried forward inasmuch as not merely good forces are working, but others also. And a man like Goethe uttered in his Faust—even though in part unconsciously, nevertheless under inspiration—notable and great truths. When the Lord is conversing with Mephistopheles in the Prologue in Heaven, he says at last to Mephistopheles that He has no objection to his work and influence. He recognizes him and allows him his place in the evolution of the worlds. It is owing to him that there are such things as enticements and influences that must needs create what is evil. But then the Lord turns and directs his word to the true and genuine Sons of the Gods who bring forward normal evolution, and with whose working the working of the other stream is united. And what does He say to these true Sons of the Gods?

But ye, the genuine Sons of Heaven, rejoice!
In the full living beauty still rejoice!
May that which works and lives, the ever-growing,
In bonds of love enfold you, mercy-fraught,
And seeming's changeful forms, around you flowing,
Do ye arrest, in ever-during thought!

The Lord gives to His Sons the direct command to set in the world's places enduring thoughts! Such an enduring thought was placed into the world when the principle of electricity was implanted into Man, and Man was led back again to the enduring thought when he discovered the principle of electricity implanted it into his materialistic civilization. Of immeasurable depth is the thought expressed in these lines:

May that which works and lives, the ever-growing,
In bonds of love enfold you, mercy-fraught,
And seeming's changeful forms, around you flowing,
Do ye arrest, in ever-during thought!

And it means a deep experience for the soul, to feel that mystery of the “enduring thoughts.” For then we feel how in the world here and there the Eternal stands at rest in the form of an enduring thought, and we who belong to the world of movement are passing through what is being placed into seeming's changeful forms as enduring thoughts, as the beauty that weaves and works everlastingly, reveals itself in order that we may comprehend it when the right moment comes.

And may a right moment also come for mankind in the near future, even as it is predestined to come if mankind is not to fall into decadence. May Man understand that he has to pass through the next point, which reverses materialism into its opposite, the point where the great thought of the spiritual world can ray into mankind. Preparation is now being made for this in those whose karma has allowed them to come to Spiritual Science. And it will be the continually recurring task of Spiritual Science to turn its work in this direction. For to the materialistic age that has found the enduring thought which in its newest form Ahriman-Mephistopheles has placed into modern evolution, to this materialistic age must be added what can be experienced in passing through a spiritual enduring thought. Spiritual Science must see to it that mankind does not omit to grasp this spiritual thought. Therefore also must we not grow weary in warning Man again and again, lest the moment of time for the comprehension of Spiritual Science slip by and be lost.

Tomorrow I shall begin my discussion of the problems related to the connection of the spiritual scientific impulses with various unclarified tasks of the present time, and the influence that spiritual science must exert on individual, especially scientific, problems. Then I should like to refer to what I may call, in the sense of the fifth post-Atlantean cultural epoch, the karma of human vocation.

Today I shall take as my point of departure something that seemingly has little to do with that theme, but it will afford an opportunity to connect various related matters. I shall endeavor to point out the element in Goethe's life that characterizes him especially as a personality of the fifth post-Atlantean epoch, and much to which I have recently referred will, of course, be echoed in my remarks. I should like to bring before your souls the very facts pertaining to this personality that will enable anyone to distinguish important phenomena of the advancing post-Atlantean cultural epoch. In relation to the spiritual interests of humanity, the life and personality of Goethe are comprehensive and decisive to an extent that can hardly be ascribed to any other individual. Still, it may also be said that, in spite of much that has occurred, his life and personality have had the least possible effect on our lives. This, however, must be attributed to the very nature of our modern culture. It may be asked how it can possibly be said that the life of Goethe has remained without effect. Are not his works known? Has not an edition of his works, consisting of hundreds of volumes, been published recently? Did not his published letters number six or seven thousand by the turn of the century, and today number almost ten thousand? Is there not a wealth of literature concerning Goethe, one might almost say in every civilized language? Do not his works continue to be produced on stage? Is not his major work, Faust, brought again and again before the minds of men?

Now, I have often referred recently to the strange error of an illustrious contemporary scholar, which is really far more symptomatic of the character of our time than one might assume. A dominant scientist, this scholar speaks of the significance of the scientific world conception in such a way that he presents it as being the most brilliant, not only of our age, but of all ages in human history. He concludes that although it is hard to prove that we live in the best of all worlds, it is certain to the scientist, at least, that today we humans live in the best of all epochs, and we might exclaim in the words of Goethe:

‘Tis delightful to transport
Oneself into the spirit of the past,
To see in times before us how a wise man thought,
And what a glorious height we have achieved at last.’¹

This noted scientist² is gravely in error; he presents this as his own innermost sentiment and believes that he is thereby associating himself with Goethe, who is renowned for his knowledge of the world and of man. But he is really associating himself with Wagner, whom Goethe sets up as a foil to the Faust figure. Yet such a blunder contains at least a good bit of the honesty of our age because this person speaks more genuinely than the numerous people who, in quoting Goethe, have Faust on their tongues, but really have an undisguised Wagner attitude of mind. As a basis for subsequent reflections, let us, then, bring up before our mind's eye the life of Goethe as a spiritual phenomenon.

If we wish to study human life in connection with the important question of destiny, if we study the questions of karma, we should remember that Goethe was born in a city and under conditions clearly of much meaning for his life. The family of Goethe's father had come to Frankfurt in the seventeenth century, whereas his mother's family, the Textors, was old, established, and highly respected, so much so that from it the mayors of Frankfurt were chosen. This fact alone signifies the respect enjoyed by the family at that time. Goethe's father was a man with an extraordinarily strong sense of duty, but for a man of his time, he also possessed a broad range of interests. He had traveled in Italy and representations of important Roman creations, about which he liked to talk, hung on all the walls of his Patrician Frankfurt home. What was dominant in the French culture of his time completely permeated the life of Frankfurt and most intimately influenced Goethe's home. The important world events were part of the life in his home, and his father took a deep interest in them. Goethe's mother, moreover, was a woman of the most spontaneous human sentiment, sharing directly in everything that connects human nature with the legendary, the fabulous, everything that lifts man aloft above the commonplace as if on the wings of poetic fantasy.

In Goethe's boyhood days it was much more possible to grow up unconfused by those disturbing influences that affect children today because they are dragged into school at a relatively early age. This did not happen to young Goethe; he developed extraordinarily freely in his parents' home under the austere but never harsh influence of his father and his poetically endowed mother. In later years he could recall with inner happiness these years of his boyhood and childhood that led to a ripe humanness. Many things that we read today in Goethe's story of his life, Poetry and Truth, though decked out in a somewhat pedantic humor, have more meaning than may be supposed. In telling how he practiced the piano,³ there is a profoundly human significance; the fingers of his hands, as if playing mythological roles, become soul-endowed, independent figures. They become Thumbling, Pointerling—I say this without sentimentality—and acquire certain mystical relations to the tones. This indicates how Goethe was to be guided into life as a complete human being. Not only a piece of this man, the head, should be guided, as so often happens, one-sidedly into life to be followed by the support of the rest of the body, developed through all sorts of athletics and sports; but, on the contrary, the body permeated by spirit to its very fingertips should be related with the outer world.

We must take into account from the very first the marked individuality of the innate endowments and nature of Goethe. From his earliest youth, everything pointed to a definite orientation of his life. As he grows in childhood, he is just as strongly inclined to follow with complete absorption the charming and stirring fairy tales and other narratives of his mother, thus even as a boy bringing his fantasy into living activity, as he is also inclined to escape from her and especially from his austere father. Slipping away into the narrow alleys, he would observe all sorts of things and also become entangled in varied situations through which he experienced in vital sentiments and emotions much that is stored up in human karma. His stern father guides the boy in a certain matter-of-fact way to what people in those days thought could provide support and direction in life. The father is a jurist who has grown up among, and is permeated with, Roman points of view; the son's soul, too, absorbs these views. In this process, however, through viewing the works and treasures of Roman art that represented what is essentially Roman, there was kindled in the boyish soul a certain aspiration for what had been created in the culture of Rome.

Everything tended to situate Goethe in a quite definite way within the life of his time. In this way, he became, between the third and fourth centuries of the fifth post-Atlantean period, a personality bearing within him all the impulses of that period. Early on, he becomes a self-sustained personality, living out of his own nature, free of everything that binds a man in a fixed, pedantic way to those certain forms of one or another group of social ties. He learns to know social relationships in such a way that they affect him, but he is not united with them. He always keeps a certain isolated pedestal upon which he stands and from which he can establish connections with everything. From the very beginning, however, unlike so many others, he does not excessively identify himself with anything or with the environing circumstances. To be sure, all this results from a peculiarly favorable karma in which, when considered objectively, we shall find a solution for profound questions and problems regarding karma in general.

After Goethe had been introduced by his father to the field of jurisprudence, he was sent to the University of Leipzig, which he entered in 1765 at a relatively early age. We must not forget that when he joined this university life he was not tormented and exhausted by those strenuous exercises that must be suffered for an even longer period of time by young people in our day who are trying to pass the battery of final examinations at the conclusion of high school, the Abitur. After having passed their examinations, these young people are anxious to wipe the most recent learning experiences from their minds and enter a university in order to enjoy life. No, young Goethe had not entered the University of Leipzig simply to idle away his time but, nevertheless, he was not above skipping lectures and using the time saved for something else, as was done by many students. However, as he enlisted in the lofty and famous scientific life of the university, he came into circles that had never failed to awaken a longing in him whenever he had heard about them. Indeed, he knew above all that the famous Gottsched⁴ worked at the university, Gottsched whose head held all the learning of the time and who expressed it in writing and orally to those associated with the contemporary culture of Leipzig. To be sure, Lessing's⁵ great impulse was still to be felt in Leipzig, but it was natural for Goethe to think that the lofty Gottsched would introduce him to the entire scope of contemporary wisdom, enabling him to study conjointly jurisprudence and philosophy and whatever else a man of the world might derive from theology and learning regarding supernatural things.

Goethe, however, who possessed without doubt a certain sense for aesthetics, was slightly disillusioned when he first called on Gottsched. He appeared at Gottsched's door. I do not know whether or not the servant sensed something of Goethe's nature, but he admitted him directly into the presence of Gottsched without taking the time to announce him in the proper manner. So Goethe came upon the great man without his wig, standing there quite baldheaded. To a learned man in the year 1765 this was something quite dreadful. Goethe, who was sensitive to such things, had to witness how Gottsched seized his wig with a graceful turn and jammed it on his head, and how with his other hand he slapped his servant on the face. Goethe's enthusiasm was a little chilled. But he was still more chilled by the fact that Gottsched's entire demeanor corresponded little with that for which he longed.

Nor did Gellert's⁶ moralistic lectures speak to him of the comprehensive intellectual horizons he desired. Therefore, he soon turned his attention more to the medical and scientific lectures, which were in a way continued in the home of Professor Ludwig, where he took his lunch and where much of a similar nature was discussed. It cannot really be said that Goethe “studied thoroughly jurisprudence, medicine, philosophy and, unfortunately, also theology”⁷ in Leipzig, but he got a view of them and, most important, it was in Leipzig that he absorbed many a scientific concept of his time. After having busied himself with the sciences, having experienced various aspects of life, and having been involved in various affairs, he then became so ill that he stood face to face with death. Such things must be taken fully into account by one who considers the human being in a spiritual scientific way. We must realize how much passed through his soul as he actually faced death because of extremely severe and recurring hemorrhaging. He was weakened, had to return home, and could not resume his university studies for some time.

When Goethe did continue his studies in Strassburg, he joined the circle of an important personality who became of exceptional significance to him. In order to judge with what feelings he met this personality, we must recall that, when he returned to Frankfurt under the influence of those inner experiences through which he had passed in Leipzig when he was face to face with death, he had already begun to enter more deeply, through association with various persons, into a mystical experience and a mystical conception of the world. He had immersed himself in mystic, occult writings and sought in a youthful way to elaborate a systematic world conception that took its point of departure in mystical—one might say, mystic-cabalistic—points of view. Even then he endeavored to learn “what secret force/ dwells in the world and rules its course”⁸ and to open himself to the influence of “every working force and seed.”⁹ He was unwilling merely “to trade in words,” as he had seen this done in Leipzig.

Then he came to Strassburg where he could again attend lectures on science, and this is what he did at first. Jurisprudence, which was so dear to his father but less so to him, would be taken care of somehow, no doubt, but his most urgent impulse was to investigate how various laws of nature conform to one another. As he was once ascending a flight of stairs, he met a personality who immediately made a tremendous impression on him, not only through his external appearance, but also through an inner light that radiated through a highly intelligent countenance. Externally, a man approached him who had, indeed, somewhat the appearance of a priest, but who wore his long overcoat in such a curious way that the train was stuffed into his hind pockets. The man who made such a grand impression on¹⁰

Goethe now entered vitally into all that then stirred tempestuously in Herder, and that was indeed a good deal. One might say that Herder bore within him an entirely new world conception. Basically, what had never before been undertaken, Herder bore it brilliantly within himself; that is, the endeavor to trace the phenomena of the world from the simplest entity, the simplest lifeless thing, through the plant world to the animal kingdom, on to man, to history, and even to the divine governance of the world in history. At that time, Herder's mind already harbored a vast, comprehensive view of the world, and he spoke with enthusiasm about his new ideas; but he also on occasion spoke with indignation against all pedantic, traditional ideas. Many of these conversations with Herder animated Goethe. That everything in the world is in process of evolution and that a spiritual plan of the universe sustains all evolution was a connection Herder perceived as no one ever had before. But this was still growing in him, and he had not yet expressed it on paper. Goethe received it in this state of being born and shared in Herder's aspiration, contemplation, and struggle. We may say that Herder wished to trace the evolution of the world from a grain of dust through all the kingdoms of nature up to God. He then did this in a splendid comprehensive fashion, as far as was necessary at that time, in his incomparable work, Ideas for a Philosophy of Human History. Here we can really see that Herder's mind grasped everything that was then known of the facts of nature and of the human realm, but all this knowledge was condensed into a world conception permeated with spirit.

Beside this, Goethe received through Herder an idea of Spinoza's contribution to the evolution of a new concept of the world, and this worked on him. The leaning that Goethe showed throughout his life toward Spinoza¹¹ was planted in him at that time in Strassburg by Herder.¹²

Herder was an enthusiastic admirer of Shakespeare,¹³ which was something unheard of at that time. Just think how this peculiar polarity of souls must have worked between Herder and Goethe when Goethe, yearning to perceive these things that contemporary culture could not give him, found in Herder a revolutionary spirit of the first rank storming the culture of his day. Up to that time Goethe had learned to revere that art of form that is found in Corneille and Racine,¹⁴ and had taken all this in as one takes in things that are said to be the most important in the world. But he had absorbed all this with a certain inner indignation. When Herder introduced him to Shakespeare, it worked on his mind like a breath of fresh air. Here was a poet free from everything formal—who created characters directly from human individualities; who possessed nothing of all the unity of time, place, and action that Goethe had learned to value so highly, but who presented human beings in his plays. We may say that a revolutionary cultural mood came to life in Goethe, now baptized in the name of Shakespeare, which we may express thus: I want to comprehend what constitutes the human being himself, not how he is put into the interrelationships of the world by formal rules and laws, or by the network of unities of situation, time, place, and action.

In this regard, he was able to become acquainted with men then in Strassburg who sought to look into the deeper and more intimate aspects of the life of the soul. One of them was the remarkable Jung-Stilling,¹⁵ for example, who was studying the occult aspects of the life of the soul and knew how to describe them thoroughly. His life history, his description of what he calls the “gray man” who rules in the subterranean sphere of the earth, belongs among the finest descriptions of occult relationships. It may be said that Goethe was introduced by Herder to all that belongs to the life of nature and history, the aesthetic in life, and by Jung-Stilling to the occult aspects of human life, with which he had already familiarized himself in Frankfurt through an exhaustive study of Swedenborg.¹⁶

Such ideas fermented in Goethe's mind in connection with what had been passed on to him as the laws of nature while he was attending lectures on the sciences in Strassburg. Then he began to see the great problems and questions of human life. He looked deeply into what can be cognized and what can be willed by man, and into the relation between human nature and universal nature. Earlier in Frankfurt he had become acquainted with the work of Paracelsus¹⁷ in connection with all this. And thus, a profound longing to perceive “every working force and seed” took a hold of him, especially in Strassburg along with all that he otherwise experienced there.

It must not be imagined that, in Strassburg, Goethe simply trifled away his time during his frequent visits to the pastor's home in Sesenheim,¹⁸ although I certainly do not want to deprecate the importance of these visits. He was always capable of uniting life in the depths of man's will and cognition with life in association with the immediately human and ordinary, and with every human destiny.

After he had defended his dissertation, he became a sort of Doctor of Jurisprudence—Licentiate¹⁹ and Doctor of Jurisprudence. He thereby satisfied his father and could return home. The practice of law began, but there was a notable disharmony in the soul of this man who had to study legal documents at the Supreme Court in Wetzlar that were often literally hundreds of years old. There “law and rights like an endless illness” dragged along their weary way. Even in later times much of this sort of thing could still be experienced elsewhere. In a place where I grew up—permit me to interject this—I was able to experience the following. In the 1870s when I was a boy, we once heard that a man was to be imprisoned—in the seventies! He was a much respected man who had a rather large business for such a place. He was imprisoned for a year and a half, I think, because in 1848 he had thrown stones at an inn during the revolution! The lawsuit had actually continued from 1848 when, as a young boy, this person had thrown stones at an inn, until his present age. In 1873 he was imprisoned for a year and a half. It was, perhaps, not so bad then as when Goethe studied the documents at the Supreme Court, but it was still bad enough.

Goethe's work gave his father immense pleasure, and he shared with counsel and help the problems Goethe had to solve with the dusty documents. This is not to say, however, that Goethe was lacking in skill as a lawyer. That was by no means the case. He made his contribution as an attorney and his work at that time belies the recurring belief that a great spirit, living in the world of ideals, must be deficient in practical life. He was not at all lacking as an attorney. When lawyers these days point to their busy schedules and call attention to the fact that they have no time to read Goethe's works, one should point out to them that Goethe was unquestionably just as good a lawyer as they. That can be documented, as can many things related to his work. But in addition to being just as practical as only a practical man can be, Goethe at this time also carried within him the idea for his book, Götz von Berlichingen.²⁰ Indeed, he bore within him the idea for his Faust, too, which had already emerged in Frankfurt from his scientific studies and later from his acquaintance with Herder and Jung-Stilling.

Götz von Berlichingen—Gottfried von Berlichingen—evidences at once, as Goethe forms it into a work of art, what his own nature really was. Goethe's way of being introduces a new element into the intellectual activity of humanity. As artist or poet, he cannot be compared with Dante, Homer, or Shakespeare. He stands in a different relationship to poetic creation, and this is bound up, in turn, with the way his mode of being relates to the age in which he lives. This age, as it was expressed in his immediate, and also in his more comprehensive, environment, did not permit such a spirit as his to blend wholly with the period. The life of the state that we today take for granted did not exist around him. After all, he lived in a region where certain territories had, to a high degree, taken on individual forms. How this came about is not important, but he did not live in a large state. No great all-encompassing conformity spread over the area where he lived and grew up. The life about him was not narrowly organized and thus he could experience it everywhere in its individual manifestations and simultaneously expose himself to its universal meaning. And this is what distinguishes Goethe from other poets.

One day a book came into his hands that is, indeed, badly written but that interested him immensely. It was Autobiography of the Iron-handed Gottfried of Berlichingen, which dealt with that strange individual who participated in so many events of the sixteenth century, but whose part in them was of such a peculiar nature. When we read this autobiography, we see how, under the Emperor Maximilian and Charles the Fifth, he came into contact with every possible kind of person and took part in every possible kind of quarrel and battle during the first half of the century.

His activities, however, always come about in such a way that he takes part in one event, is wholly involved in it and expresses himself completely therein. Then he becomes involved in another event in an entirely different role; he is drawn into that, fights for the most varied issues, and is later captured. After he has bound himself by an oath not to take any further part in quarrels and is thereby left at peace in his castle in middle South Germany, he becomes involved in the peasant uprising. All this, however, occurs in such a way that we see he is never forced by the events; but what holds these disparate episodes together is really his personality, the character of Gottfried himself. When one reads the autobiography of this man, I will not say that the events in which he is involved bore one to death, but we are not really interested in his quarrels and battles. Yet, in spite of all the boredom of the single events, we are always interested in his personality, so strong in character and so rich in content.

These traits, however, are just what attracted Goethe to Gottfried of Berlichingen. Thus, he could see the substance, the life, and the struggle of the sixteenth century concentrated in one personality as he could never otherwise have seen it. This was what he needed. To him, this meant taking up history and becoming acquainted with it. The way in which one or another historian, after having searched through attics and wastebaskets, telescopes together in a few “pragmatic maxims”²¹ individual historical periods would certainly not have suited Goethe. But to see a man standing alive in the midst of it, to see reflected in a human soul what is otherwise not of special interest, this had some meaning for him. He took this tedious, badly written autobiography of Gottfried of Berlichingen, read it, and really changed its content remarkably little. For this reason, he called the first version of this drama, if we choose so to designate it, The History of Gottfried of Berlichingen with the Iron Hand, Dramatized. He did not use the term drama, but dramatized. He had really only dramatized the history of Gottfried of Berlichingen, but in such a way that the whole period became alive through this man. Bear in mind, it was the sixteenth century, the time of the dawn of the post-Atlantean epoch. Goethe perceived this time through the character of Gottfried of Berlichingen, the man who grew up in middle South Germany.

At that time a fragment of life had already passed through Goethe's mind that is historical but seen really within actual life, not in what is “historic.” It would not have been possible for him then, with all those problems of humanity in his mind to which I have alluded, to take just any individual and dramatize his life according to history. However, to dramatize the stammering autobiography of a being who worked upon him with complete humanness in such a way that it would reflect the dramatic art as revealed to him through the reading of Shakespeare, that was something he could do. So he became known in certain circles that were interested in this sort of thing since he had lifted a fragment of the past, which was a book sealed with seven seals, into his own present world. Of course, just as little was then known about what Goethe disclosed by means of the badly written history of Gottfried of the Sixteenth Century as is known today by many a pastor about the super-sensible life.

Goethe had taken hold of human life. He had to, since his life style was one that made him blend with life as it revealed itself directly to him. To be sure, he continued to stand on an isolated pedestal, but as life touched him, he became one with it.

Goethe was to be brought into union with life in still another way. There is little conception today of something that constituted a profound trait of the soul life in the so-called cultured world surrounding Goethe. People had become bound, as it were, to what had come about since the sixteenth century. In public life, the laws and statutes had been handed down like an inherited disease,²² but the souls of men were, nevertheless, touched in a certain way by what we recognize as the impulse of souls of the fifth post-Atlantean epoch. The result was that, for the most deeply endowed natures, a profound disharmony ensued between what they sensed within the soul and what took place in the external world. This, to be sure, led to a marked sentimentality in experience.

To sense as strongly as possible how wide the gulf was between the actual world and what a true and warm human soul could feel, to express this contrast with all possible emphasis, was felt by many to be a profound necessity. The eye was directed toward the life of the world in which various ranks of society and the people with their various interests lived. But they often had little soul contact with each other in this public life. Yet, when these human beings were alone, they sought for a special life of the soul existing apart from external life, and for them to be able to say to themselves that this external life was wholly unlike all that the soul would strive after and hope for was felt to be a great relief. To get into such a sentimental mood was a characteristic of the age. Life, as it was publicly manifest, was felt to be bad and defective. People strove to search for life where it had not been besmirched by indifferent public existence, and where they could really enter in a vital way into the silent working and weaving of the world of nature, the peaceful life of animals and plants.

From this a mood gradually arose that affected many cultured spirits. To be able to weep over the disharmonies of the world afforded a tremendous satisfaction. Those writers were especially honored whose works tended to induce a flood of tears to fall upon the pages that were being read. To be unhappy constituted for many the very happiness for which they longed. Someone takes a walk in the forest; he then returns and, sitting quite still in his room, reflects: “How many, many little flowers and tiny worms that I did not notice and trod under foot have sacrificed their lives to this walk of mine!” Then he weeps hot tears into his handkerchief over the discord between nature and human life. Letters written to beloved friends who were as sentimental as the writer begin with such expressions as “Dearly beloved Friend,” and this, too, is moistened by a tear that falls on the paper and hastens away with the letter as a precious testimony to the friend.

This life still permeated a large part of the cultured world in the second half of the eighteenth century. It also surrounded Goethe, and he had much understanding of it, for there was much truth in this feeling of the disharmony between the frequently unconscious or vague feelings of the soul and what was afforded by the outer world, and Goethe could feel the truth in it. In those days, the silent plan of life between souls was not at all similar to what took place in the world as a whole. He had to go through this because he could be, and needed to be, touched by everything. But, in his contact with these things, he had to draw health-giving forces from his inner self repeatedly.

And thus in his youthful novel The Sorrows of Young Werther, he wrote himself free of this whole temper of the age, which we call Siegwart,²³ or Werther, fever, and which had taken possession of a large part of educated society. In the figure of Werther he concealed to such a degree as to come near to suicide what he had shared of this sentimental mood and the disharmonies of the world. It is for this reason that he has Werther end his life through suicide. It is well to consider that, on the one hand, it was possible for Goethe to be bound up with everything in the souls of those about him, even though he was so firmly rooted in his own individuality. On the other hand, what he was writing about cleansed his soul and at the same time became a work of art. After he had finished Werther, he was completely cured of him, whereas in many cases other persons were only then possessed because through the influence of the Werther, Werther fever raged in the most widespread circles. Goethe, however, was cured.

In estimating such things, we must not overlook the fact that Goethe possessed a broad inner horizon so that he could, in a sense, live within himself in polaric contrasts. He went through the Werther sickness and wrote himself free of it through The Sorrows of Young Werther. Yet, there is truth in what he wrote to a friend at that time. He sketched a picture of his loftily sentimental mood, but also said there was a Goethe other than the suicidal Goethe who harbored thoughts of hanging himself and who entertained thoughts for which he ought to be hanged. There was also a carnival Goethe,²⁴ who could put on all sorts of masks and disguises, and this Goethe also really lived artistically. We need only allow the more or less fragmentary dramatic creations of that time, Satyros and Pater Brey, to work upon us, and we shall be able to sense the scope of his inner life: on the one hand, the sentimentality of Werther, on the other, the humor of the Satyros and Pater Brey.

Satyros, the deified forest devil who develops a veritable pantheism and does not enjoy the fruits of culture, wants to return to nature in genuine Rousseau fashion. Raw chestnuts—what a royal repast! Such is the ideal of Satyros. But he is really a philosopher of nature who is quite familiar with its secrets, and—if you will excuse me—he wins his followers especially among women, is deified, but finally behaves quite badly. Here all false yearning after authoritarian belief is ridiculed with immense humor. Then in Pater Brey we see the cult of false prophets play a part and, under the mask of holiness, do all kinds of things. This, indeed, is not ridiculed but objectively presented with much humor. Here Goethe is a humorist in the most vital sense—a blunt humorist, expressing it all from the same constitution of soul that created Werther. He was able to do this not because he was superficial but because he was profound enough to grasp the polarities of human life.

Especially the Werther book gained Goethe a far-reaching reputation. It became well-known rather early,²⁵ and it was really this work that led the Archduke of Weimar to take an interest in him. The Gottfried of Berlichingen made a decided impression, but not among those who then considered themselves capable of understanding culture, art, and poetry. “An abominable imitation of bad English works; a disgusting platitude,” said an eminent man of the time about this book.²⁶

It was in 1775 that Goethe was able to transfer his activities to a different field of operation, to Weimar. The Duke of Weimar²⁷ became acquainted with Goethe and called him there, where he became the minister of state.

Nowadays, after the event, people have the feeling that Goethe had already written the Gottfried of Berlichingen, The Sorrows of Young Werther, and even carried with him to Weimar a large part of his Faust; they see in all this his most important accomplishment. He himself did not consider them to be of first importance at that time, but they were only the scrapings of his life. The Duke, likewise, did not appoint him court poet, but minister of state, which caused the pedants in Weimar to be beside themselves with anger. The Duke had to address a sort of epistolary decree to his people in which he justified himself by saying that Goethe was in his eyes simply a greater man than the pedants. The fact that he was made minister of state without having been previously—what shall I say?—under-councillor and upper-councillor, required at least some justification from the Duke, and that is what he produced.

Goethe was by no means a bad statesman and performed his ministerial duties not as part time work, but as matters of first importance. He was a far better statesman than many a minister who was not a Goethe in our sense. Anyone who personally convinces himself—as I may say with all modesty that I have done—of the way in which he performed his ministerial obligations will know that he was an excellent minister for the Duchy of Sachsen-Weimar and was completely devoted to his duties. Being a minister was his chief occupation, and he achieved a good deal during his ten years in this capacity.

He had brought with him a part of his Faust, which is listed in the collected works under the delectable title, The Primordial Faust (Ur-Faust). All that we might call the upward vision of Faust was already alive in this version. How directly had Faust been taken from the life that touches every human soul!

In Weimar it was evident again that Goethe could not be completely captured by his environment. We often become acquainted with persons who are, in greater or lesser degree, merely the exponents of their files. Goethe, however, was not merely the exponent of the numerous documents he drew up as a Weimar functionary. In addition, he acclimated himself to the conditions in Weimar and, even though he remained on his isolated pedestal, he was nevertheless touched by everything human. The immediately human took form with him as art. Thus we see how the character of a woman, Frau von Stein,²⁸ with whom he formed a friendship, became a life problem for him. It was fundamentally his immediate view of her character that was the cause of his dramatizing the figure of Iphigenia. He wished to put into artistic form what worked on him in the character of Frau von Stein, and the legend of Iphigenia was only the means for solving this life problem. The relationships at the Weimar court, his life with Duke Karl August, whose character was so strangely endowed, his view of the fate of the Duchess, and other connected circumstances, all became problems to him. Life became a question. He again needed a subject in order to master these relationships in an artistic way, and to do so he took that of Tasso. It was, however, really the Weimar situation that he artistically mastered.

It is, of course, impossible to enter here into the many details of Goethe's mental life, yet I wish to place these facts before you in order that we may form a spiritual scientific contact with them as examples. Even in the most early period of his stay in Weimar, through the various circumstances into which he was brought, the possibility arose of deepening his studies in natural science by independent work. He continued his plant studies and began anatomical studies at the University of Jena. He endeavored in everything to confirm in detail the ideas of the universal interrelationships he had received from Herder. He wished to study the connections within the plant kingdom and what was spiritually alive in plants. He wished to hold the kinship among the animals before his mind and to find the path upward from them to man. He wished to study the idea of evolution in direct connection with actual natural objects. You see, Goethe had taken up Herder's great idea to study the evolutionary phrases of all entities, a unitary spiritual process of becoming. In this thought he and Herder then stood practically alone because those who dominated the intellectual life of the time thought quite otherwise; everything was pigeonholed.

All intellectual activity can be found to work in two polaric directions: toward separation and toward union. It was important for Goethe and Herder to bring unity into diversity and multiplicity; others were simply content with neat classifications and clever division. For these people, the problem was to show, for example, how man is distinguished from the animal. Man, it was said, has no intermaxillary bone in the upper jaw in which the incisors are rooted, but only a unitary jawbone; only the animals have an intermaxillary bone. Goethe was certainly not materialistically inclined, and he had no desire to establish materialism. The thought, however, that the inner harmony of nature could not be confirmed because of such a detail offended his intelligence. He therefore undertook to prove, in opposition to all scientific authorities, that man also has an intermaxillary bone, and he succeeded. He thus arrived at his first important scientific treatise entitled, An Intermaxillary Bone Is to Be Ascribed to Man as Well as to the Animal.²⁹ He had thereby introduced a single detail into the evolution of thought with which he opposed the entire scientific world, and which is now an obvious, undisputed truth.

Goethe appears, not as the poet of Werther, of Gottfried, and of Faust, or as the poet in whose head Iphigenia and Tasso came into being, but as one possessing a profound insight into the interrelationships of nature, so that he now studies and labors as a genuine research scientist. We have here, not a one-sided scientist, poet, or minister; he is a complete human being aspiring in all directions.

Goethe lived in Weimar for about ten years and then could no longer suppress his yearning to go to Italy. So in the late eighties he undertook a journey to Italy as if it were an escape. We must not forget that he then, for the first time, entered into situations that he had longed for and cherished from his earliest youth. This was his first introduction to the world at large; you must remember that he had never before seen any other large city except Frankfurt. We must also not forget that Rome was the first city through which he viewed the theater of world history. This must be included in his life and also that he felt the whole stream of life pulsating in Rome as it had risen in the fifth post-Atlantean epoch. Goethe united what then worked upon him as world history with the comprehensive world conception germinating in his mind. He traced the idea throughout the multiplicity of forms of plants, stones, and animals he had compared, and now followed them over the Apennine peninsula. He endeavored to confirm the idea of the "archetypal plant" over the broadest area and was able to do so. Every stone and plant interested him. How the multifold comes into form as the unit, this he allowed to work upon him.

Goethe also exposed himself to the influence of the great works of art, which revealed to him ancient Hellenism in its last feeble outgrowth. As he directed his objective glance over the multiplicity of nature, so also could he feel in the depths of his soul all the intimacies of the great art of the Renaissance. One need only read the words he spoke upon viewing Raphael's Saint Cecilia in Bologna, how, as he looked at it, he experienced in a wonderfully profound and intense manner all those feelings that lead man out of the sensory world into the super-sensible. One need only read in his Journey to Italy how, as he gradually deepened his ideas of nature, he sensed in the presence of works of art that man really creates such works only when art works creatively from the depths of life. Greek art, he said, now became clear to him: “I have an intimation that they proceed according to the same laws by which nature proceeds and which I am tracing,”³⁰ and “These lofty works of art, being also the highest works of nature, have been created by man according to true and natural laws. Everything arbitrary, all mere fancy, falls away; there³¹ So he wrote to his Weimar friends.

Goethe took into himself something stupendous, and what he had previously felt and surmised now took form. Scenes of great importance in his Faust were composed at this time in Rome. Iphigenia and Tasso had already been sketched and partly completed in Weimar. Now he rewrote them in verse. As he exposed himself constantly to classic works of art, he was now able to find the classic style that he wished to pour into these works. This was a regeneration, an actual rebirth of the soul, that he experienced in Italy. Thus, something peculiar now took form in his soul. He sensed a profound contrast between the aspirations of his age in what he had observed in his environment and what he had learned to feel as the loftiest expression of the purely human.

Goethe returned to Weimar to the world where works had been produced that entranced everybody. Schiller's The Robbers,³² Heinse's Ardinghello, and other such literary reproductions seemed to him barbaric stuff; they contradicted everything that was now rooted and living in his soul. He felt within like an utterly lonely person and had, indeed, been almost completely forgotten when a path was opened for the friendship with Schiller.³³ The approach was difficult because nothing was more repugnant to him when he first returned than Schiller's youthful works. But the two men discovered one another, and in such a way as to establish a bond of friendship almost without counterpart in history. They stimulated one another, and Hermann Grimm rightly remarks that in their relationship we have, not only Goethe plus Schiller, but Schiller plus Goethe as well.³⁴ Each became something different through the other; each enriched the other.

Profound, all-embracing human problems arose in the soul of Goethe and Schiller. What had to be resolved by the world in a political way—the vast problem of human freedom—was present before their minds as a spiritually human problem. Others gave much thought to the question of how an external institution that would guarantee man freedom in his life could be established in the world, but to Schiller the problem was: how does man find freedom within his own soul? He devoted himself to this problem in developing his unique work, Letters Regarding the Aesthetic Education of Humanity. For Schiller the question was how man guides his soul above himself, from the ordinary status of life to a higher status. Man stands, on the one hand, within sensory nature, said Schiller; on the other, he stands face to face with the realm of logic. In neither is he free. He becomes free when he enjoys and creates aesthetically, when his thoughts develop in such a way that they are under compulsion, not of logic, but of taste and inclination, and at the same time, free of the sensible. Schiller demanded a middle position.

These Letters Regarding the Aesthetic Education of Humanity of Schiller belong among mankind's most cultivated writings. But it was a question, a human riddle, that he and Goethe had faced in thought. Goethe could not penetrate this problem philosophically in abstract thoughts as Schiller had done. He had to attack it in a living way, and he resolved it comprehensively in his own way in the fairy tale of The Green Snake and the Beautiful Lily. When Schiller undertook to show philosophically how man ascends from ordinary life to a higher life, Goethe undertook to show in his fairy tale, through the interplay of spiritual forces in the human soul, how man evolves spiritually from an everyday soul life to a higher one. What Schiller brought to light in a philosophic, abstract way, Goethe presented it in a magnificent visible form in this fairy tale. This he attached to a description of external life in his novel-like piece Conversations of German Emigrants. There really came to life in the inspired friendship between Goethe and Schiller all that man proposes to himself in riddling questions about life, and that is related to Faust's explanation of why he turned to a magic interpretation of the world:

[That I might]
Her vital powers, her embryo seeds, survey,
And fling the trade in empty words away.³⁵

Whoever penetrates the intellectual exchanges between Goethe and Schiller and sees what at that time came to life in the spirit of these two men receives through it as yet unrecognized and unrealized spiritual treasure—a treasure which manifests the aspirations of the fifth post-Atlantean epoch in an extraordinary manner. The innermost concern of the two was manifested through the way in which Schiller undertook to solve the riddle of man philosophically in his Aesthetic Letters, the way Goethe addressed himself to the realm of color in order to oppose Newton, and the ways he depicts the evolution of the human soul in the fairy tale of The Green Snake and the Beautiful Lily. All this comprises comprehensive questions that were destined, it would seem, to be of vital concern to but a few people.

Even though we have wished thus far to touch only upon such facts as bear upon the life of Goethe, it must also be remarked that, although many people nowadays believe they are capable of speaking about him, for many this Goethe period belongs to the past and is a book sealed with seven seals. In a certain sense, we may really feel pleased when someone is quite honest about this. It was, of course, narrow-minded of the famous scientist Dubois-Reymond³⁶ to deliver his discourse Goethe and No End. The same man, a rector of a university, who had previously described the limitations of a knowledge of nature and had made so many remarkable physiological discoveries, delivered his discourse on Goethe and No End! His remarks were narrow-minded because they arose from the opinion: “Yes, so many people talk about one who, after all, was only a dilettante; Goethe, the universal dilettante, is forever the subject of discussion. But how much have we since acquired about which he was, of course, totally ignorant—the cell theory, for example, the theory of electricity and advances in physiology!” All that was present in Dubois-Reymond's mind. “What was Goethe in comparison? People talk about his Faust as if he had given us an ideal of humanity.”

Dubois-Reymond cannot see that Goethe really did set before us an ideal for humanity. He asks: “Would it not have been better to make Faust greater than Goethe made him and more useful for humanity? Goethe places before us a wretched fellow”—Dubois-Reymond did not use this expression but what he says is approximately the same—“a wretched fellow who cannot even master his own inner problems. Then, if Faust had been a virtuous fellow, he would have married Gretchen instead of seducing her; he would have invented the electric generator and the air pump and have become a famous professor.” He says quite literally that if Faust had been a decent man, he would have married Gretchen and not seduced her. He would have invented the generator and air pump and would have performed other services for humanity and not have become such a debauched genius who got involved in all sorts of spiritistic nonsense.

Such a rectoral address, heard at the close of the nineteenth century, was certainly narrow-minded. Yet at least it is honest. We could wish that such honesty might appear more often; it is delightful because it corresponds with the truth. Thrice mendacious, however, is much of the laudation for Goethe and Faust that is brought forth by people who are happy “only when they find earthworms.” The quotations from Goethe that we often hear are really only spiritual earthworms even though they are Goethe's own words.

Precisely through the relationship of our time with such a spirit as Goethe's is it possible to study the deep untruth of the present age. Many people do nothing more than “trade in words,”³⁷ even trade in the very words of Goethe, whereas his world conception contains an element of everything that leads to and must come to birth in the future evolution of mankind. As we have already suggested, this element not only unites with spiritual science, but is by its very nature already tied to spiritual science.

• 1. These words are spoken by Faust's student Wagner in Faust, Part I, lines 570–573. The German text reads as follows:
  
  Verzeiht: Es ist ein gross Ergotzen
  Sich in den Geist der Zeiten zu versetzen
  zu schauen, wie vor uns ein weiser Mann gedacht,
  und wie wir's dann so herrlich weit gebracht.
  
  
  The German word "Ergötzen" connotes a passive and fleeting delight and is a contrast to the activating joy (“Erquickung“) Faust experienced in line 568. Wagner's conclusion in line 573 symbolizes the shallow optimism of the materialistic Enlightenment. Wagner himself is incapable of true spiritual perception.
  
  Except when noted otherwise, quotations of Goethe's works are from translations by Ann Swanwick.
• 2. Svante Arrhenius (1859–1927), Swedish physicist, chemist, and astronomer, was the author of Die Vorstellungen vom Weltgebdude im Wandel der Zeiten [Conceptions of the Structure of the World in the Changing Course of the Ages] (Leipzig, 1908). The foreword of this book contains the quote from Faust.
• 3. See Goethe's Poetry and Truth, IV.
• 4. Johann Christoph Gottsched (1700–1766) was a writer and a Professor of Literature in Leipzig. He is best known for his efforts to reform the German theater and for having established rules for drama that conformed to French models.
• 5. Gotthold Ephraim Lessing (1729–1781) was the foremost poet and critic of the German Enlightenment.
• 6. Christian Fiirchtegott Gellert (1715–1769) was a Prussian poet of the German Enlightenment.
• 7. Faust, Part I, lines 1-3. Faust reviews his past education and questions his knowledge.
• 8. The translation is from Walter Kaufmann, Goethe's Faust (Anchor Books: 1963), p. 95. This pronouncement in the third scene of Part I, lines 382–383, reveals Faust's search for a cohesive spiritual force that holds the universe together. Later in the poem he admits that he has been seeking this knowledge through alchemy.
• 9. Lines 384–385 in Faust, Part I; cf. footnotes 8 and 35. The German word “Samen“ [seed] refers to a term used in alchemy, but it is not certain that the word “Wirkungskraft“ [working force] does. Some scholars think Goethe invented the word.
• 10. Johann Gottfried Herder (1744–1803) was a famous German theologian and cultural philosopher.
• 11. Baruch Spinoza (1632–77) was a Dutch philosopher, a rationalist, and a monist. His Ethics, published posthumously in 1677, exerted a profound influence on Goethe.
• 12. In the introduction to Goethe's Scientific Writings I (1883), pp. LV-LVIII, Rudolf Steiner depicts Goethe's relationship to Spinoza. Fritz Jacobi helped to deepen Goethe's knowledge of Spinoza's philosophy in the summer of 1774. After Goethe and Herder had renewed their friendship in Weimar, the two men and Frau von Stein studied Spinoza together. Goethe the Scientist (New York, Anthroposophic Press, 1950).
• 13. William Shakespeare (1564–1616).
• 14. Pierre Corneille (1606–1684) established a theory of French tragedy. Jean Baptiste Racine (1639–1699) was a famous writer of French classical tragedy.
• 15. Heinrich Jung-Stilling (1740–1817) was a German physician and writer.
• 16. Emanuel von Swedenborg (1688–1772) was a Swedish natural scientist and theosopher.
• 17. Paracelsus, Theophrastus von Hohenheim (1493–1541) was a Swiss physician, natural scientist and alchemist.
• 18. The reference is to Goethe's relationship with the pastor's daughter, Friederike Brion (1752–1813).
• 19. Goethe received the degree of “Licentiate of Law,“ a title which in Germany was regarded as being equal to the doctorate. From then on, Goethe used the title, “Doctor juris.“
• 20. Götz von Berlichingen (1480–1562) came from an old Swabian family. He became the leader of the peasant uprising in 1525, fought against the Turks in 1542, and against France in 1544. His autobiography was published in 1731.
• 21. The reference is to Faust, Part I, line 584: “mit trefflichen Maximen.“ Faust, in lines 575–585, replies to Wagner's remarks (cf. footnote 1):
  
  My friend, the times that antecede
  Our own are books safely protected
  by seven seals. What spirit of the time you call
  Is but the scholar's spirit, after all,
  In which times past are now reflected.
  In truth, it is often pathetic,
  And when one sees it, one would run away:
  A garbage pail, perhaps a storage attic
  At best a pompous moralistic play
  With wonderfully edifying quips,
  Most suitable to come from puppets' lips.
  
  
  The translation of these lines is by Walter Kaufman (cf. footnote 8); he renders “pragmatic maxims“ with “edifying quips.“
• 22. Faust, Part I, lines 1972–1975, trans. by Walter Kaufmann. Mephisto says to the freshman student:
  
  The laws and statutes of a nation
  Are an inherited disease,
  From generation unto generation
  And place to place they drag on by degrees.
• 23. Siegwart, a sentimental novel by Johann Martin Miller, was published 1776, two years after Goethe's Werther, and immediately became a best seller.
• 24. The reference is to Goethe's letter from Frankfurt to Countess Auguste von Stollberg-Stollberg, dated February 13, 1775.
• 25. Goethe's The Sorrows of Young Werther was published in 1774. One year later, Goethe received Duke Kark August's invitation to Weimar and arrived there on November 7, 1775.
• 26. Frederick the Great in De la litterature alemande (1780).
• 27. Karl August, Duke of Weimar (1757–1828), son of Duchess Anna Amalia.
• 28. Charlotte Freifrau von Stein (1742–1827).
• 29. This treatise was written in 1784 and was published in Jena in 1786.
• 30. Goethe's letter from Rome, dated January 28, 1787.
• 31. Goethe's letter from Rome, dated September 6, 1787.
• 32. The Robbers had been published in 1781. In his Glückliches Ereignis [Happy Event] (1817), Goethe writes: “After my return from Italy, where I had endeavored to educate myself to a more definite and pure understanding of all branches of the arts and where I did not care what in those days was going on in Germany, I discovered that some recent, as well as some older, poetic works were in high repute and had widespread appeal. Unfortunately, they included some works that I found extremely disgusting such as Heinse's Ardinghello and Schiller's The Robbers.“
• 33. Friedrich von Schiller (1759–1805) was a dramatist, poet and historian and is regarded as one of the greatest German literary figures.
• 34. Hermann Grimm in the 21st “Goethe“ lecture: “When two superbly gifted men combine in common endeavors, their strength is not doubled but multiplied fourfold. Each one has the other invisibly next to himself. The formula would not read G + S, but (G + S) + (S + G). The strength of one accrues to the strength of the other.“
• 35 Faust, Part I, lines 384–385. The German text reads as follows:
  
  
  Schau alle Wirkungskraft und Samen
  Und to nicht mehr in Worten kramen.
  
  
  The Kaufman translation (cf. footnote 9) of this passage, although preferable as a whole, leaves “Wirkungskraft und Samen“ [vital power and embryo seed] untranslated and renders the two lines as follows:
  
  
  Envisage the creative blazes
  Instead of rummaging in phrases.
  
  
  To do justice to Steiner's remarks, I have here used Ann Swanwick's translation of these two lines. (P.M.)
• 36. Emil Du Bois-Reymond (1818–96) was a physiologist in Berlin.
• 37. Cf. footnote 35.

Our real purpose in this lecture, as you already know from what has been said, is to lead the way to an understanding of the karma of the individual and, in a broader sense, the collective karma of our time. But even when we consider human life as it concerns single individuals, it is extraordinarily complicated, and we must follow many threads that link a man to the past and present worlds if we wish to answer questions regarding his destiny. This fact will, perhaps, explain to you the detour I am taking, although I really wish to discuss something that is close to every person. Goethe's life was important in world history, and I will associate reflections with it that are intended to light up each individual existence. His life, to be sure, is accessible to us in many details. Even though the destiny of each human life is far removed from the destined course of such an exemplary spirit in world history, it is possible for each of us to gain viewpoints from the contemplation of it. Therefore, let us not be annoyed if the connections with our special questions, which we shall gradually approach, are here somewhat expanded.

When people trace Goethe's life in the way many do who pretend to be his biographers, they fail altogether to observe how rash men are in their tendency to link cause and effect.

Scientists are constantly reminded nowadays that many blunders are due to the adoption of the principle, “After a thing, therefore because of that thing” (post hoc, ergo propter hoc); that is, because one thing follows another, it must, therefore, be an effect proceeding from its cause. This is refuted in the scientific sphere, but in the field of the observation of human life we have not yet come to reject this principle altogether. Certain uncivilized people belonging to the Kamchadales believe that the water wagtails or similar birds bring on springtime because spring follows their arrival. Such conclusions are frequently drawn when people say: A thing that follows another in time must derive from it as the effect from its cause. We learn from Goethe's own narrative, from the description of this life shining above ordinary humanity, that he had this father and that mother and that he experienced certain things in his youth. We then derive what he did later in life, which made him so important for humanity, from these youthful impressions according to the principle that, because one thing follows something else in time, it must proceed from it. That is no more intelligent than when the coming of spring is supposed to be brought on by the water wagtails.

In the scientific sphere, this superstition has been sharply reproved; in the sphere of spiritual science there is still need to do so. It is explained quite nicely, for instance, that at a rather youthful period while Goethe was still a boy and French officers were quartered in his father's house during the occupation of Frankfurt, he saw how the famous Lieutenant du roi Thoranc³⁸ directed theatrical productions and employed painters there. Goethe thus came into contact with painting and the art of the theater while scarcely more than a child. His later inclination to art is thus glibly traced to these youthful impressions. To be sure, in his case we see his foreordained karma clearly at work from his earliest youth. Is not an especially prominent trait in Goethe's life the way in which he unites his views of art, the world, and nature and has always behind his artistic fantasy the aspiration to know the truth in natural phenomena? Do we not see that a clearly prescribed karma leads the boy of six or seven to assemble minerals and geological material that he finds in his father's collections and place them on a music stand to make of them an altar to the great God of Nature? He then sets a candle on this altar made of natural objects and instead of producing a light in an ordinary, mechanical way, he lets the earliest rays of the morning sun pass through a magnifying glass to light the candle, kindling a flame to offer to the great God of Nature. How impressive and beautiful is this orientation of the mind to what lives and weaves as spirit in the phenomena of nature even in this boy of six or seven! Most certainly, this trait must have come from an original potentiality, if we choose to call it that, and not from the environment, and we see how what he brought into this incarnation worked with special force.

When we consider the time into which Goethe was born, we shall observe a remarkable harmony between his nature and contemporary events. In accordance with the present world conception, people are often inclined to say that what Goethe created—the Faust and other things that he did for the elevation and spiritual permeation of humanity—have come into existence simply because he produced them according to his talents. It is more difficult with the things he has given to humanity to prove that they cannot be bound up in this simple sense with his person. But, in reference to certain phenomena of existence, just consider how shortsighted many kinds of reflections are even though they are supposed to be fundamentally concerned with the truth. In my most recent book, The Riddle of Man,³⁹ you can find de la Mettrie's statement that Erasmus of Rotterdam and Fontenelle would have become entirely different human beings if only small particles in their brains had been different. According to this view, we must assume that nothing of all that they produced would exist if, as de la Mettrie⁴⁰ suggests, they had been fools instead of wise men because of a slightly different constitution of the brain.

Now, this does apply in a certain sense for the things Erasmus and Fontenelle produced, but consider this question in relation to another case. Can you imagine, for instance, the development of modern humanity without the discovery of America? Think of all that has entered into the life of modern humanity through the discovery of America. Could a materialistic person assert that if Columbus's brain had been a little different he would have been a different sort of man, a fool, who then would not have discovered America? Certainly, this could be asserted, just as it can be said that Goethe would not have been Goethe, nor Fontenelle have been Fontenelle, nor Erasmus have been Erasmus if, for example, their mothers had suffered accidents so that their children would have been stillborn. But we can by no means suppose that America would never have been discovered if it had not been discovered by Columbus. You will find it rather self-evident that America would have been discovered even if Columbus had suffered from a brain defect.

So you will certainly have no doubt that the course of world events is one thing and the participation of an individual in these events another. You will have no doubt that these events summon those individualities who are especially fitted through their karma for whatever is demanded of them. With reference to America we can easily think through to this conclusion. But, for those whose vision penetrates more deeply, the same truth applies to the genesis of Faust. We should have to assume utter nonsense in the evolution of the world if we had to suppose that there would have been no necessity for the creation of such a poetical composition as the Faust even if what the materialists like to emphasize so much had actually occurred and a tile had fallen on Goethe's head when he was five, making him an imbecile. Anyone who traces the course of spiritual life through the decades preceding the time of Goethe will see that the Faust was really a demand of the age. Lessing, indeed, is the typical spirit who wished to create a Faust—in fact, actually wrote a fine scene. It was not merely Goethe's subjective needs that demanded the Faust, it was demanded by the age. With respect to the course of events in world history, the truth is that a relationship similar to that between Columbus and the discovery of America exists also between Goethe's creations and Goethe himself.

I have said that, if we observe the age into which Goethe was born, we note at once a certain harmony between the individuality of Goethe and his age when taken in the broadest sense of the term. Bear in mind that, in spite of all the dissimilarities between Goethe and Schiller, there is, nevertheless, something quite similar in them—not to mention other less important contemporaries. Consider, for example, how much is resplendent in both Goethe and Herder. But we can go much further. When we look at Goethe, it does not, perhaps, appear at once—we shall come back to this later—but, when we look at Schiller, at Herder and Lessing, we shall say that their lives were different, of course, but that in their tendencies and impulses a portion of the soul's potentialities is present that, under other circumstances, might just as well have made a Mirabeau⁴¹ or Danton⁴² of them. They truly harmonize with their age. In the case of Schiller, this would by no means be so hard to prove; as the poet who composed The Robbers, Fiesko, Intrigue and Love, he will not seem to anyone to be far removed in disposition from a Mirabeau or Danton or even a Robespierre.⁴³ This same soul's blood flowed likewise in Goethe, even though we might at first consider him far from being a revolutionist. But by no means is he so remote from this. There comes about in Goethe's complex nature a special complication of karmic impulses, of destiny, that places him in the world in a most unusual way, even in earliest youth.

When we trace the life of Goethe with spiritual scientific vision and disregard all other things, we find that it falls into certain periods. The first proceeds in such a way that we can say that an impulse which we have already observed in his childhood continues to progress. Then something comes from without that changes the direction of his life; that is, his becoming acquainted with the Duke of Weimar in 1775. Then, again, we see how his soujourn in Rome⁴⁴ changes the course of his life, how he becomes an utterly different person through having been able to absorb this Roman life. If we should wish to view the matter more accurately, we might say that a third impulse, which comes as if from without—but this, as we shall see, would not be entirely accurate in a spiritual⁴⁵ after he had experienced his Roman transformation.

If we study the first part of Goethe's life up to the year 1775, observing the events more intently than we usually do, we shall discover that there lives in him a powerful revolutionary mood, a rebellion against what was in his environment. His nature, however, is spread over many things. For this reason, because the impulse toward rebellion does not appear so strongly as when concentrated in Schiller's The Robbers but is more diffuse, it does not appear so strikingly. Anyone, however, who is able to enter in a spiritual scientific way into Goethe's boyhood and youth finds in him a spiritual force of life, brought with him through birth, that could not have been present throughout his life if certain events had not occurred. What was living within him as the Goethe individuality was far greater than what could be taken up and expressed in life by his organism.

This is obvious in Schiller. His early death was due primarily to the fact that his organism was consumed by his mighty, spiritual vitality.⁴⁶ This is obvious. Indeed, it is known that after his death his heart was found to be dried up, as it were. He sustained himself as long as possible only by his powerful spiritual vitality, but this also devoured his bodily life.

With Goethe, this force of soul became even stronger, and yet he lived to an advanced age. What enabled him to live so long? You will recall that I reminded you yesterday of a fact that intervened significantly in Goethe's life. After he had spent some years in Leipzig as a student,⁴⁷ he became seriously ill and stood face to face with death. He virtually looked death in the face. This illness is, to be sure, a natural phenomenon in the organism. However, we never learn to understand a man who creates out of the elemental forces of the world—indeed, we never learn really to understand any man—unless we take into consideration such events in the course of his karma. What really happened to Goethe when he became ill in Leipzig? We may describe it as a complete loosening of the etheric body in which the life forces of the soul had been active until then. It was loosened to such an extent that, after this illness, he no longer had that closely knit connection between the etheric and the physical bodies that he had formerly possessed.

The etheric body, however, is the super-sensible member in us that really makes it possible to form concepts, to think. Abstract concepts such as we have in ordinary life, the only concepts that are approved by most persons who are materialistically disposed, come about through the fact that the etheric body is, as it were, closely united with the physical by a strong magnetic union. It is also through this fact that we possess a strong impulse to project our will into the physical world, that is, provided the astral body is strongly developed. In the case of Robespierre, Mirabeau and Danton, we have an etheric body strongly united with the physical but also a powerfully developed astral body. This works, in turn, upon the etheric body, which establishes these human individualities strongly in the physical world.

Goethe was also organized like this, but another force now worked in him and brought about a complication. The result was that the etheric body was loosened and remained so through the illness that had brought him to the point of death. When the etheric body is no longer so intimately united with the physical body, however, it no longer thrusts its forces into the physical but retains them. This explains the transformation Goethe passed through when he returned to Frankfurt. There, during his acquaintance with Fräulein von Klettenberg,⁴⁸ the mystic, and with various medical friends who were devoted to studies in alchemy, and through the writings of Swedenborg, he really developed a systematic spiritual world conception. It was still somewhat chaotic, but nevertheless a systematic spiritual world conception, and he was profoundly inclined to occupy himself with super-sensible things.

These things are, however, connected with Goethe's illness. The soul that had brought this predisposition for this illness into his earthly life also brought the impulse so to prepare his etheric body through his illness that it should not be expressed merely in the physical. It maintained the urge and the capacity to become permeated with super-sensible concepts. So long as we merely consider the external biographical facts of a person in a materialistic way, we never discover what subtle interrelationships exist in his stream of destiny. But, as soon as we obtain an insight into the harmony between the natural occurrences affecting his organism, such as the illness of Goethe, and what manifests itself ethically, morally, spiritually, it becomes possible for us to sense the profound effect of karma.

The revolutionary force would certainly have been manifest in Goethe in a way that would have consumed him at an early age. Since an external expression of the life of these revolutionary forces would certainly not have been possible in his environment, and since he could not have written dramas as Schiller did, this force would necessarily have consumed him. It was turned aside through the loosening of the connection of the magnetic union between his etheric and physical bodies.

Here we see how a natural event seems to enter with immense significance into the life of a human being. Undoubtedly, it points to a deeper interrelationship than the one the biographers generally wish to reveal. The significance of an illness to a man cannot be explained on the basis of hereditary tendencies but rather points to the connection between a man and the world in such a way that this relationship must be conceived spiritually. You will note also how Goethe's life was thus complicated; such experiences determine how we take things in and what we are ourselves.

Goethe now comes to Strassburg⁴⁹ with an etheric body that is in a sense filled with occult knowledge, and in this condition he meets Herder, whose vast conceptions had to become something quite different in Goethe because the same conditions did not exist in Herder's more subtle constitution. This event of near death appeared in Goethe at the end of the sixties in Leipzig, but its force had been prepared long before that. Anyone who undertakes to trace such an illness to external or merely physical events has not yet attained the same standpoint in the spiritual sphere as that occupied by the natural scientist who knows that what follows must not be viewed necessarily as the result of what it follows. This tendency to isolate himself from the world to some degree was a manifestation of the connection between physical and etheric bodies. It was always present in Goethe, and it really only became a crisis through his illness.

In anyone possessing a compact connection between the physical and etheric bodies, the external world exerts its influence and, as it makes impressions on the physical body, they pass over immediately into the etheric body; this is one and the same thing. Such a person simply lives in direct contact with the impressions of the external world. In Goethe's case, the impressions are, of course, made upon the physical body, but the etheric body does not immediately respond because it is loosened. As a result, such a person can be more isolated, in a sense, from his environment, and a more complicated process takes place when an impression is made on his physical body. If you establish a connection between this organic structure of Goethe and the fact that, as we learn from his biography, he lays himself open even to historic events without forcing them, you have then arrived at an understanding of the peculiar functioning of his nature. I told you that he took the autobiography of Gottfried of Berlichingen and, influenced only by the dramatic impulses received from Shakespeare, did not really alter much in it. So he did not call it a drama but The History of the Iron-handed Gottfried of Berlichingen, Dramatized. You see, this soft and almost timid handling of things, as I might call it, without taking hold of them forcefully is due to his quite unusual connection between the etheric and physical bodies.

This relationship between the etheric and physical bodies was not present in Schiller. For this reason, he creates characters that he has certainly not derived from external impressions but has formed forcefully out of his own nature; Karl Moor is an example. Goethe, however, needs the influence of life, but he does not force it; he only helps with a light touch to elevate the living into a work of art.

It was the same when he was confronted with the experiences that he later reduced to artistic form in Werther. His own life situations as well as those of his friend Jerusalem⁵⁰ are not twisted; he does not alter the form greatly but takes life and retouches it a little. Through the delicate manner in which he renders assistance by means of his etheric body, life is transformed into a work of art. But because of this organization he gains, I might say, only an indirect contact with life, and thereby he prepares his karma in this incarnation.

Goethe goes to Strassburg. In addition to the experience that advanced him on his way, he experienced also, as you know, the romantic involvement with Friederike, the daughter of the pastor in Sesenheim.⁵¹ His affections were deeply involved in this relationship, and many moral doubts may be raised against the course of it—doubts that may also be fully justified. We are not now concerned with that aspect of the matter, but rather with an understanding of it. Goethe really passed through everything that, in another, not only must, but obviously would, have led to a permanent life union. But he does not experience directly. Through what I have explained, a sort of chasm had been created between his unusual inner nature and the external world. Just as he does not alter by force what is living in the external world but only delicately modifies its form, he also does not carry his feelings and sensations, which he can experience only in his etheric body, through the physical body to such a firm contact with the external world—something that, in others, would have led to quite definite events in life. So he withdraws from Friederike Brion, but one must accept this from the viewpoint of the soul.

The last time he went to Sesenheim, he met himself; you can read of this in his autobiography.⁵² Goethe meets Goethe! Long afterward he related how he then encountered himself, Goethe meeting Goethe. He sees himself; he drives out to Sesenheim and Goethe comes to meet him, not in the same clothing he was wearing, however, but in another outfit. When he went there again many years later to visit his old acquaintances, he realized that he was unintentionally actually wearing the clothes in which he had seen himself many years before. We must believe this even took place in the same way we believe anything else he relates. Considering the love of truth with which he described his life to us, to find fault with it is not appropriate.

How does it happen, then, that Goethe, so remote that he could actually withdraw, and yet in such loose contact with the circumstances that for anyone else it would have led to something quite different—how does it come about that he meets himself? Now a man who has an experience in his etheric body finds that it easily takes objective form when the etheric body is loosened. He sees the experience as something external; it is projected outside him. This actually happened to Goethe. In a moment peculiarly appropriate, he saw the other Goethe, the etheric Goethe who lived in him, who remained united in karma with Friederike of Sesenheim, and he met himself as a ghost. But this is just the kind of event that so profoundly confirms what is to be perceived from the facts regarding his nature.

We see here how a man may stand within external events and how it is also necessary to grasp the special, individual way in which he stands among them. It is a complicated relationship that exists between the human being and the world; it is complicated also by the interrelationship between what he brings from the past into the present. Through the fact, however, that Goethe had wrenched his inner nature out of the corporeal connection, it was possible for him even in his early youth to cherish in his soul the profound truths that so astonish us in his Faust. I say astonish purposely for the simple reason that they really must astonish us. I scarcely know anything more simple-minded than when biographers of Goethe repeat over and over the statement, “Goethe is Faust and Faust is Goethe.” I have often read this in biographies of Goethe. It is, of course, an ordinary bit of nonsense. What we really have in Faust, when we permit it to work on us in the right way, so impresses us that we must sometimes say that we cannot imagine that Goethe had a direct experience of a similar kind or could even know of it. Yet there it is expressed in Faust.

Faust constantly grows beyond Goethe. This can be understood completely by one who knows the surprise experienced by a poet when he has this composition before him. That is, we do not have to suppose that the poet must always be as great as his work, anymore than a father must be as great in forces of soul and genius as his son; the truly poetic creative process is something living; just as one cannot say it is also impossible to assert that one who is spiritually creative never creates above his own level. But through the inner state of isolation that I have described in reference to Goethe, those profound insights in his soul appear that we find in reading his Faust. Such works are not poetic compositions like others. The Faust poem flows from the entire spirit of the fifth post-Atlantean culture period; it grows far beyond Goethe. Much that we experience in connection with the world and its process of becoming sounds forth to us from Faust in a strange manner. Call to mind the passage you have just heard:⁵³

To us, my friend, the ages that are passed
A book with seven seals, close fastened, are
And what the spirit of the times men call
Is merely their own spirit after all. ...⁵⁴

These words by Faust himself are passed over too lightly. One who experiences the statement in its fullest depths is reminded of much that confirms its truth. Consider the knowledge possessed by modern man of the Greeks and the spiritual life of Greece, through Aeschylus, Sophocles, Euripides! Suppose men steep themselves in this Greek spiritual life—let us say, in Sophocles. Is Sophocles a book with seven seals? That will not easily be admitted! More than eighty dramas were written by Sophocles,⁵⁵ who lived to be ninety-one; only seven of these dramas now survive. Do we really know a man if he has written eighty-one or more dramas and only seven of them survive? Is this not truly a book with seven seals? How can anyone assert that he knows the Greek world from what has been handed down to us, when he must simply recognize the fact that seventy-four of Sophocles' dramas, by which the Greeks were fascinated and inspired, are nonexistent? Many of the dramas of Aeschylus no longer exist. Poets lived in Greek times whose names are not even known any longer. Are not the times past truly a book with seven seals? We must admit this when we consider such external facts, and

... 'tis delightful to transport
Oneself into the spirit of the past,
To see in times before us how a wise man thought,
And what a glorious height we have achieved at last.

Wagner types believe they are able to transplant themselves quite easily into the spirit of a wise man; that is, when somebody before them has already done the exercise! It is a pity that we cannot put to the proof what the critics would have to write about Hamlet if it had been written today and were to be performed for them by some large municipal theater, or if a drama of Sophocles should be presented for them at this very moment. Perhaps no impression would be made on these gentlemen even by what Sophocles had to do to convince his relatives of his greatness in his advanced old age of ninety-one. His relatives had had to wait so long for their inheritance that they tried to prove he had become feeble-minded and could no longer manage his property. He had no other way to protect himself than by writing the Oedipus in Colonna, thus proving that he was not yet in his dotage. Whether this would work with present-day critics I do not know, but at that time it did help. Anyone who enters deeply into the tragedy of the ninety-one year old Sophocles, however, will be able to estimate how difficult it is to find the way to a human individuality and how such an individuality is bound up in the most complicated fashion with world events! Many things could be adduced to show under what deep layers we must penetrate in order to understand the world. But how much is alive, even in the earliest parts of Faust, of that wisdom that is necessary for an understanding of the world! This wisdom must be attributed to the peculiar course of Goethe's destiny which reveals to us in a real sense that nature and the work of the spirit are a unity in human development and that an illness not only has an external significance but may also possess spiritual meaning.

Thus we see a decided continuation of the karmic impulses that existed in Goethe. Then in 1775, however, his connection with the Duke of Weimar appeared as if from without. Goethe is called from Frankfurt to Weimar. What does this signify in his life? To further understand the life of a man, we must first understand what such an event means to his life. I know how little inclined the present world is really to arouse those forces of the soul that are necessary to fully sense and feel such a phenomenon—to completely feel what is already alive in the first scenes of Faust. In order to write the Monologue in the Study, Spirit of the Earth that has just been presented, a richness of soul is needed, and it will cause one who beholds it to linger long in an attitude of fervent reverence. One is often pained to the depths of one's soul to realize that the world is really still decidedly dull and cannot feel what is truly great. But, if we feel such a thing completely, we shall then also see where one who is deeply permeated with spiritual science arrives in his feeling. Such a person comes to the point of saying to himself that something lived in Goethe that consumed him; he couldn't go on in such a way.

Two things must be clear if we are to appreciate, in the proper sense and in the right light, these first scenes of Faust. We might imagine that Goethe had written them gradually between his twenty-fifth and fiftieth years, in which case they would not have strained his soul so intensely, nor been such a burden. Certainly! But this is impossible because, after his thirtieth or thirty-fifth year, the youthful force necessary to give such form to these scenes would have been lacking. In accordance with his individuality, he had to write them in those early years, but to continue to live thus was no longer possible. He needed something like a damper, a partial soul-sleep, to reduce the intensity of the fire that burned in his soul as he wrote these first scenes. Then, the Duke of Weimar called him to make him a minister in Weimar. As I have already said, Goethe was a good minister, and while he labored assiduously, he could refresh himself by partially sleeping off what burned in his soul.

There is really a tremendous difference between Goethe's mood up to 1775 and that after 1775, a difference that may be compared with a mighty wakefulness followed by a subdued life. The word “Dumpfheit,” an inner feeling of numbness, comes into his mind when he describes his life in Weimar, where he engages himself so much in events but responds to them more than at an earlier age, when he had rebelled against them. It is peculiar that after this dampening down for ten years there followed a period when events confronted him in a more gentle way. Just as the life of sleep is by no means a direct effect of the preceding daytime life, so also this sleep life of Goethe was not at all the result of what had gone before. The interrelationships are far greater than is generally supposed. I have already frequently pointed out that it is indicative of a superficial view when, to the question—Why does a man sleep?—the answer is given: Because he is tired. This is a lazy truth and one that is itself asleep since it is nonsense. Otherwise, it would not be true that individuals such as non-working persons living on their private incomes who are certainly not tired, fall comfortably asleep after a full meal when they are expected to listen to something that does not particularly interest them. Tired they certainly are not. The fact is not that we sleep because we are tired, but waking and sleeping are a rhythmic life process, and when it is time or necessary for us to sleep, we become weary. We are tired because we ought to sleep; we do not sleep because we are tired. But I will not discuss this further just now.

Just consider in what a tremendous interrelationship the rhythm of sleeping and waking stands. It is a reproduction within the nature of man of day and night in the cosmos. It is natural, of course, that a materialistic science should undertake to explain sleep as resulting from weariness caused by the day's activities, but the reverse is true. The explanation of the rhythm of sleeping and waking must be drawn from the cosmos, from vast interrelationships. They also explain that the period when Faust was fermenting in the soul of Goethe was followed by the ten-year period of dampening in Weimar. Here your attention is called directly to his karma, about which we cannot speak further at present.

The consciousness of the ordinary human generally lets him wake in the morning thinking he is unchanged from what he was when he fell asleep. In reality, such is never the case. We are never the same upon waking as we were when we fell asleep but, as a matter of fact, we are somewhat richer, though unconscious of it. However, just as the trough of a wave has followed after a crest, as it was in Goethe's Weimar years, the awakening that follows is at a higher stage; it must follow at a higher stage because the innermost forces strive toward this. In Goethe also the innermost forces strive to awaken again from the inner state of numbness in Weimar to a fullness of life in an environment that could now really bring him what he lacked. He awakened in Italy. With his special constitution he could not have awakened in Weimar. In this fact, however, we can see the profound relationship between the creative work of a real artist and his special experience.

You see, a writer who is not an artist can produce a drama gradually without difficulty, one page at a time; he can do this perfectly well. The great poet cannot; he needs to be deeply rooted in life. For this reason, Goethe could bring the most profound truths to expression in his Faust in relatively early youth, truths that ranged far above the capacities of his soul, but he had to set forth a rejuvenation of Faust. Just bear in mind that Faust had to come into an entirely different mood in spite of the fact that his nature was so deeply formed. In the end, in spite of all his depth, what he had taken into his soul up to that time had brought him near to suicide. He had to be rejuvenated. A lesser individual can describe perfectly well, and even in pretty verses, how a man is rejuvenated. Goethe could not do this so simply; he first had to experience his own rejuvenation in Rome. It is for this reason that the rejuvenation scene, The Witch's Kitchen, was written in Rome in the Villa Borghese.⁵⁷ Goethe would not have ventured to write this scene earlier.

Now, a certain condition of consciousness, even though dulled, is associated with such a rejuvenation as Goethe experienced. In his time there was not as yet a spiritual science, so this state of consciousness could not be heightened but only subdued. Furthermore, special forces are associated with such a rejuvenation as Goethe experienced. In his time there was not as yet a spiritual science, so this state of consciousness could not be heightened but only subdued. Furthermore, special forces are associated with such a rejuvenation that are projected over into the next incarnation. Here experiences are woven together that belong to the present incarnation and also much that projects its influence into the next. When we bear this in mind, we are led to consider an especially profound and significant tendency in Goethe.

You see, if I may be permitted to interject this personal comment, I have occupied myself for a number of decades with Goethe's view of nature—I may say since 1879-80, and intensively since 1885-86. During this time, I have arrived at the view that there is something in the impulse that Goethe gave to the conception of nature, which contemporary scientists and philosophers really do not understand, that can be developed, but it will take centuries to do so. It may well be, therefore, that when Goethe returns in another incarnation it will still be possible for him to work formatively on what he could not perfect in his views of nature in this incarnation. Many things that are implicit in his view of nature have not yet even been surmised. In regard to this, I have expressed myself in my book, Goethes World Conception, and in the introduction to Goethe's Natural Scientific Writings in Kürschner's Nationalliteratur. We may really say, therefore, that Goethe bears within him in his view of nature something that points toward remote horizons. It is, however, intimately related with his rebirth as this was connected with the period of life through which he was passing when he was in Rome.

You may read for yourselves how I have presented these matters, how the metamorphosis of plants and animals, the archetypal plant and animal, took form during his journey in Italy; how upon his return he tackled the problem of the theory of colors, something that is scarcely understood at all at present; how he took hold of still other things. You will then see that his living penetration into a comprehensive view of nature is intimately bound up with his rebirth. To be sure, he did relate to Faust what he had arrived at in the course of his own life, not, however, as a minor, but as a major poet would do this. Faust experiences the Gretchen tragedy. In the midst of it, we are suddenly faced with Faust's view of nature, which admittedly is closely related with Goethe's. It is expressed in the following words of Faust:

Exalted spirit, all you gave me, all
That I have asked. And it was not in vain
That amid flames you turned your face toward me.
You gave me royal nature as my own dominion,
Strength to experience her, enjoy her. Not
The cold amazement of a visit only
You granted me, but let me penetrate
Into her heart as into a close friend's.
You lead the hosts of all that is alive
Before my eyes, teach me to know my brothers
In quiet bushes and in air and water.
And when the storm roars in the wood and creaks,
The giant fir tree, falling, hits and smashes
The neighbor branches and the neighbor trunks,
And from its hollow thud the mountain thunders,
Then you lead me to this safe cave and show
Me to myself, and all the most profound
And secret wonders of my breast are opened.⁵⁸

A great world conception, ascribed by Goethe to Faust! Only during the journey to Italy had Goethe acquired it with such penetration of soul. The scene beginning, “Spirit sublime, thou gavest me, gavest me all,” was also written in Rome, not earlier. These two scenes—the rejuvenation scene in The Witch's Kitchen, and the scene, Forest and Cave, were the portions that were written in Rome.

Here you see a real rhythm in Goethe's life that reveals an inner impulse just as the rhythm of waking and sleeping reveals an inner impulse in the human being. In a life such as Goethe's we can study certain laws in an especially clear light, but we shall also learn that the laws we discover in great personalities may become important for the life of every individual human being. In the last analysis, the laws working in an eminent human being apply to all individuals. Tomorrow we will continue to speak of the relationships of life as they may be grasped from this point of view.

• 38. Francois de Théas, Comte de Thoranc (1719–94).
• 39. Vom Menschenrätsel, Bibl.-No. 20, CE (Dornach, 1957), p. 155.
• 40. Julien Offroy de la Mettrie (1709–51) was a French physician and materialist philosopher who wrote L'homme machine (1748) and who was a friend of Frederick the Great of Prussia.
• 41. Honore-Gabriel Comte de Mirabeau (1749–91) was a Jacobin revolutionary leader and a celebrated orator.
• 42. Georges Jaques Danton (1759–94) was one of the leading figures of the French Revolution.
• 43. Maximilien de Robespierre (1758–94) was the French revolutionary whose name is usually associated with the infamous Reign of Terror.
• 44. Goethe left Karlsbad on September 3, 1786, arrived in Rome on October 29, 1786, left Rome on April 23, 1788 and arrived back in Weimar on June 18, 1788.
• 45. The friendship between the two men lasted from the summer of 1794 to the death of Schiller on May 9, 1805.
• 46. Cf. Rudolf Steiner's remarks in “Der pädagogische Wert der Menschenerkenntnis und der Kulturwert der Pädogogik“ [The Pedagogical Value of the Knowledge of Human Beings and the Cultural Value of Pedagogy], Second Lecture of July 18, 1924, Bibl.- No. 310, CE (Dornach, 1965).
• 47. Goethe arrived in Leipzig on October 3, 1765 and left the city on August 28, 1768. His illness began the end of July, 1768.
• 48. Susanna von Klettenberg (1723–74), a well known Pietist, became Goethe's prototype of “die schöne Seele,“ [the beautiful soul] in his novel Wilhelm Meister.
• 49. Goethe left for Strassburg on April 1, 1770, and returned from that city to Frankfurt on August 14, 1771.
• 50. Karl Wilhelm Jerusalem (1747–72) was secretary of the Brunswick Legation in the city of Wetzlar. He committed suicide on October 30, 1772, with a pistol borrowed from J. C. Kestner, who was also a friend of Goethe. The tragedy is generally believed to have prompted Goethe to write his Werther, as if he wanted to vindicate his friend's action. Werther, too, borrowed a pistol from a friend to kill himself.
• 51. Cf. footnote 18.
• 52. Poetry and Truth, XI: “I perceived, not with the eyes of the body but of the mind, how I approached myself on horseback, yet wearing clothes -- pike-grey with a little gold -- that I had never worn before. As soon as I shook myself loose from this dream, the apparition had disappeared. The strange thing is that after eight years from this incident when I was travelling on the same road to pay a visit to Friederike, I was wearing the very same clothes I had dreamt about -- not by choice but by coincident.“ The later visit to Friederike Brion took place on September 25, 1779, during Goethe's second journey to Switzerland.
• 53. This lecture was preceded by a presentation of the scene in Faust's study (Earth Spirit, Faust, and Wagner).
• 54. Ann Swanwick's translation of Faust, Part I, lines 575–579, with Faust speaking to Wagner. Kaufmann's rendering of lines 575–585 is given in footnote 21.
• 55. Sophocles (496–406 B.C.) wrote 130 plays, seven of which are extant: Ajax, Oedipus Rex, Oedipus at Colonos, Antigone, Electra, The Trachiniae, Philoctetes. Recently, fragments of a satyr play, Ichneutae or The Trackers, were also found.
• 57. The scene was written in March, 1788.
• 58. Faust, Part I, “Wood and Cave,“ lines 3217–3234. The translation is by Walter Kaufmann.

Now, I wish to approach the problem we are dealing with in these reflections from another point of departure. In spiritual science we must proceed so that we encircle the problem, in a sense, and approach it from various points and directions. When we observe a life such as Goethe's, one thing must strike us that may become a profound riddle in the evolution of humanity. This is so even when we take into consideration repeated lives on earth and include them in our deliberation of the molding of a human life. The problem is this: What is the reason that individuals such as Goethe are capable of creating something so significant out of their inner nature, as he did especially through his Faust, and through this exert so important an influence on the rest of humanity? How does it happen that certain individuals are separated from the rest of humanity and are summoned by cosmic destiny to do something of such significance? We compare such an important life and work with that of each individual and ask ourselves: What conclusion can be drawn from the difference between these individual lives and the lives of these preeminent persons?

This question can be answered only when we observe life somewhat more thoroughly with the tools provided by spiritual science. To begin with, all that a person can know, especially in our time, is intended to conceal and disguise certain things and to keep unprejudiced reflections out of touch with them. This often makes it necessary in the sphere of spiritual science to adapt what we say to what can be understood by others.

Now, the description we generally give in spiritual science is that man consists of physical body, etheric body, astral body, and ego. In explaining the alternation between waking and sleeping, we say that in the waking state the ego and astral body are within the physical and etheric bodies but, during sleep, the ego and astral body are outside. This is adequate for a primary understanding, and it corresponds exactly with the spiritual scientific facts. But the truth is that we give only a part of the full reality in this description. We can never encompass the full reality in just one description, and thus we exhaust only part of anything we describe. We always need to seek light from other sources in order to properly illumine the part of reality already described. Here it must be stated that, speaking generally, sleeping and waking are really a sort of cyclic movement. Strictly speaking, the ego and astral body are outside the physical and etheric bodies in sleep only in being outside the head. Because the ego and astral body in sleep are outside the physical and etheric head, they bring about a more vivid activity in the rest of the human organization. It is, indeed, during sleep, when the ego and astral body are working from without upon the human being, that everything in him that does not belong to the head but to other parts of his organization is subjected to a far stronger influence of the ego and astral body than when he is awake. It may even be said that the action that the ego and astral body bring to bear upon the head in the waking state is exerted upon the rest of the organism during sleep. We can, therefore, rightly compare the ego with the sun, which illumines our environment during the day but during the night, it not only is outside of us but lights the other side of the earth. So, likewise, is it day in the rest of our organism when it is night for our sensory perception, which is primarily connected with the head; reciprocally, it is night for the rest of our organism when it is day for our head; that is, the rest of our organism is more or less withdrawn from the ego and astral body when we are awake. If we wish to understand the entire human being, this is something that must also be added to illumine the full reality.

Now, it is important to grasp correctly the connection of the psychic with the physical in man if we wish to understand properly what I have just told you. I have often stressed the fact that the nervous system of the physical organism is a unified organization, and it is really sheer nonsense, impossible to prove anatomically, to classify the nerves as sensory and motor. They are organized as a unity and all have one function. The so-called motor nerves are distinguished from the so-called sensory only to the extent that the sensory nerves are arranged to serve our perception of the outer world whereas the motor nerves serve for the perception of our organism. It is not the function of a motor nerve to cause my hand to move, for example; this is sheer nonsense. It exists for the purpose of perceiving my hand's movement from within. The sensory nerves, however, serve in the perception of the outer world. This is their sole distinction. As you know, our nervous system is divided into three branches: those nerves whose main center is the brain, centered in the head, the nerves that are centered in the spinal cord, and the nerves that belong to the ganglionic system [autonomic nervous system]. These are, in essence, the three kinds of nerves, and the important point is to know how they are related to the spiritual members of our organism.

Which is the finest and most advanced member of the nervous system and which the least? Quite obviously, those who adhere to the ordinary scientific world conception will answer that the nervous system of the brain is naturally the noblest because it distinguishes man from the animal. But such is not the case. This nervous system of the brain is really connected with the entire organization of the etheric body. Obviously, additional relationships exist everywhere so that our brain system is naturally related to the astral body or the ego. But these are secondary relationships. Those between our nervous system of the brain and our etheric body are the primary, original ones. This has nothing to do with the view I once presented in which I explained that the entire nervous system has been brought into existence with the help of the astral body. This is something quite different and must be kept quite distinct. In its original potentiality, the nervous system was brought into existence during the Moon period. It has evolved further, however, and other relationships have been introduced since its first formation, so that our brain system really has its most intimate and important relationship with our etheric body. The spinal cord system has its most intimate and primary relationships with our present astral body, and the ganglionic system is related with the actual ego. These are the primary relationships as they now exist.

Considering all this, we shall readily see that an especially active relationship exists during the state of sleep between our ego and ganglionic system, which extends throughout the trunk of the body, ensheathing the spinal cord, etc. But these relationships are lessened during the waking life of day. They are more intimate during sleep, as are the relationships between the astral body and spinal cord nerves. We may say, then, that during sleep especially intimate relationships obtain between our astral body and the nerves of the spinal cord, and between our ego and ganglionic system. To a greater or lesser degree, we live during sleep, as regards our ego, in a strong connection with our ganglionic system. Someday, through a thorough study of the puzzling world of dreams, people will come to know what I am here pointing out on the basis of spiritual scientific investigation.

Taking this into consideration, you will arrive at a transition to another essential, important thought. Something significant for our life must be due to the rhythmical alternation that occurs in the living union between the ego and the ganglionic system, and between the astral body and the spinal cord system. This rhythmical alternation is identical with the alternation of sleeping and waking. Thus, you will not be surprised when the statement is made that, just because the ego is really so truly in the ganglionic system and the astral body is so truly in the spinal cord system, man wakes in relation to the ganglionic and spinal cord systems during sleep, and sleeps in this relationship while awake. Here we can only ask how it comes about that so little is known of that vivid state of waking that must really be developed during sleep. Well, when you consider how man has come to be, that his ego has taken its place in him only during earthly existence and is, therefore, really the baby among his human members, it will not then seem amazing that this ego life cannot yet bring to consciousness what it experiences in the ganglionic system during sleep, whereas it can bring into full consciousness what it experiences when it is in the head, which is primarily the result of all those impulses that were at work during the Moon, Sun, etc., periods.

What the ego can bring to consciousness depends on the instrument it can use. That used during the night is still comparatively delicate. As I have pointed out in previous lectures, the rest of the organism really developed later than the head, has only been added later, and is an appendage of the fully developed head organism. When we say that relative to his physical body, man has passed through longer or shorter stages beginning with Saturn, we are referring only to his head. What is attached to his head is in many ways a later formation of the Moon period, and even of the earth. It is for this reason that the vivid life that is developed during sleep, and that has its organic seat to a large extent in the spinal cord and ganglionic systems, enters consciousness at first only in a small degree. But it is not because of this a less significantly vivid life. One can say with equal justification that during sleep the possibility is offered to man to descend into his ganglionic system and that in the waking state the possibility is given to ascend to his senses and brain system. You will surely say, “How this complicates and confuses everything that we have acquired!” Man, however, is a complicated being and we do not learn to understand him when we fail to permit these complex complications to work upon us.

Now just suppose that what I have described regarding Goethe actually happens to someone and his etheric body is loosened. Then an entirely different relationship comes about during the waking life between his soul-spiritual and his organic-physical nature. As I expressed it yesterday, he is put on a sort of isolated pedestal. But such an effect can never come about without being followed by another. It is important to bear in mind that such a relationship does not occur one-sidedly, but brings about another. If one expresses what I characterized yesterday somewhat more crudely, we may even say that the loosening of the etheric body influences the entire waking life in a certain way, but this cannot happen without also influencing the sleeping life. The result is simply that the person comes into looser relationships with his brain impressions. Because of this, he enters into more intimate relationships during the waking state with his spinal cord nerves and ganglionic system. At the time that Goethe fell ill, he developed, as it were, a looser relationship with his brain but at the same time he experienced a more intimate relationship with his ganglionic and spinal cord systems.

What is actually happening as a result of this experience? What does it mean to say that a more intimate relationship comes about with the ganglionic and spinal cord systems? It means that the individual enters into an entirely different relationship with the external world. We are, of course, always in the most intimate relationship with the outer world, but we merely fail to observe how intimate the relationship is. But I have often called your attention to the fact that the air that you hold within you at one moment is, in the next, outside, and then different air is taken in. Thus, what is outside takes on the form of the body and unites with it when you inhale. It is only seemingly true that the organism is distinct from the external world. It is a member of it and belongs to it. If, therefore, such a modification in an individual's relationship to the external world occurs as has been described, it makes itself felt strongly in his life. Indeed, it may be said that in such a personality as Goethe's, the lower nature, which we generally connect with the spinal cord and ganglionic systems, must come to the fore all the more strongly through this process. As the forces draw back from the head, the ganglionic and spinal cord systems take possession of them in larger measure.

An understanding for what really happens here is acquired only when we permeate ourselves with the knowledge that what we call the intellect and reason is not really so closely bound up with our individuality as is ordinarily assumed. It is clear that contemporary basic conceptions of these things are completely wrong; in part, it is in these matters that contemporary views are least frequently right. This has been especially evident in the muddle-headed behavior by some people in our age, including members of the most learned circles, when they tried to interpret their experiences with so-called dogs, apes, horses, etc. As you know, reports came out of the blue and were circulated about educated horses that can speak and do all sorts of things, about a highly educated dog that made a great stir in Mannheim, and an educated monkey in the Frankfurt zoo that had been taught to do arithmetic, as well as other things that one cannot mention in polite society. The Frankfurt chimpanzee, in other words, has been trained in certain natural necessities to behave like humans rather than monkeys. I will not pursue this further, but all this caused the greatest astonishment, not only among laymen, but also among professionals. They were actually enraptured, especially when the Mannheim dog, after one of its beloved offspring died, wrote a letter telling how this dear puppy would be together with the archetypal soul, what it would be like and so on. That dog wrote a most intelligent letter.

Well, we need not elaborate on these specially complicated expressions of intelligence, but what stands out is that all these various animals performed feats of arithmetic. A great deal of attention was then given to the investigation of what such animals can achieve. Something quite unusual came to light in the case of the Frankfurt ape. It was possible to witness that when he was given a problem in addition to which he had to find a definite answer he pointed to the correct number in a series placed side by side. It was then discovered that this educated ape had simply formed the habit of being guided by the direction of the glance of his trainer. Then some of those who had previously been astonished said, “He has no trace of a mind; his training is everything!” In other words, the animal was taking his direction from his trainer and followed nothing more than a somewhat complicated training procedure. Just as a dog fetches a stone when it is thrown, so did the ape produce from the series of numbers the one indicated by the glance of his trainer.

Upon more thorough investigation, similar findings will undoubtedly be obtained in experiments with the other animals. Whatever, we cannot suppress our astonishment that people are so amazed when animals perform something that is seemingly human. How much more objective understanding, how much intellect, is actually associated with the so-called instinctual behavior in animals. As a matter of fact, the enormously important achievements and profoundly significant connections in the animal realm cause us to admire the wisdom underlying all happenings. We do not have wisdom merely in our heads; wisdom surrounds us everywhere like light, working everywhere, even through the animal kingdom. In the presence of such unusual phenomena as we have mentioned, only those people are astonished who have not seriously dealt with scientific developments. To all those who today are writing such learned tracts on the Mannheim dog and other dogs, on horses and the Frankfurt ape, along with much else because these are not unique—to all these I should like to read a passage from Comparative Psychology by Carus⁵⁹ that was published as early as 1866. Since they are not here, I will read the passage to you. Carus writes:

... When, therefore, the dog, for example, has long been treated with kindness and affection by his master, the human traits imprint themselves upon the animal quite objectively, even though it has no conception of goodness as such; they blend with the sensory image of this person that the dog has often seen and cause the animal to recognize him, even apart from the sense of sight, merely through scent or hearing, as the one from whom something good once came to him. If, therefore, some suffering befalls this man, if he is even deprived, perhaps, of the possibility of continuing his kindness to the dog, the animal feels this as something evil inflicted upon him and is moved thereby to rage and revenge; all this occurs without any abstract thinking whatever, but only through the succession of one sensory image after another.

It is certainly true that for the dog sensory image follows sensory image; however, intelligence and wisdom are at the bottom of the phenomenon per se. Carus continues as follows:

Yet is it strange how closely actual thinking is approached and may be resembled in its results by such a peculiar weaving together, separating and again joining together of the images of the inner sense. Thus, I once saw a well-trained white poodle (this was not the Mannheim dog because this book was written in 1866) that correctly picked out and placed together letters for words spoken to him. He also seemed to solve simple problems in arithmetic by bringing together figures written, as were the letters, on separate sheets of paper, seemed to be able to count how many ladies were present in the company, and did other similar things. Of course, if all this had depended upon a real understanding of number as a mathematical concept, it would not have been possible without actual reflection. It turned out, however, that the dog had simply been trained to pick up, on a slight gesture or sound from his master, the paper bearing the required letter or number from the series of sheets laid before him. Upon another indication through an equally slight sound, like the clicking of the thumbnail against the nail of another finger, he would lay the sheet down in another row, thus performing what seemed to be a miracle.⁶⁰

You see, not only the phenomenon, but also its explanation has long been known. Only now has this explanation been furnished again by the scientists because people pay no attention to what has been accomplished in the past. It is only for this reason that such things occur, and they bear testimony, not to our advanced science, but to our advanced ignorance!

On the other hand, certain objections have rightly been raised. If we had only these explanations (as we have heard them today) they might be considered equally naive, because Hermann Bahr⁶¹ has quite correctly reminded us of the following. Herr Pfungst⁶² demonstrated that the horses reacted to extremely slight cues made unconsciously and unperceived by their trainers. But Herr Pfungst was able to perceive these exceedingly slight gestures only after he had worked for a long time in his physiological laboratory constructing an apparatus to detect them. Bahr justifiably raises the objection that it was certainly most peculiar that only the horse should be clever enough to observe the gestures, whereas a university instructor had to work for years constructing an apparatus to do so—I believe it took him ten or more years. In all such things there is obviously a bit of truth, but we must simply view them in the right way.

With the proper perception, one can obviously explain such phenomena only when one thinks of objective wisdom and understanding as qualities that, along with instinctive behavior, have been instilled in things, and when one thinks of an animal as part of a complete system of interrelated objective wisdom permeating the world. In other words, they can be explained only when we are no longer limited to the idea that wisdom has come into the world through man alone, but recognize that wisdom is to be found throughout the universe. Man, by reason of his special organization, is able to perceive more of this wisdom than other beings, and is thus distinguished from them. Because of his organization, he can perceive more than they, but through the wisdom implanted in them, they can perform wisdom-filled tasks as he can. It is, however, a different kind of wisdom. The phenomena of these unusual expressions of wisdoms are really far less important to serious observers of the world than the phenomena that are always spread out before their eyes. These are far more important and, if you take this into consideration, you will no longer find incomprehensible what I am about to say.

An animal, far more intensely than man, fits into the universal wisdom and is quite intimately united with it. Its orders, so to speak, are far more compulsory than those of man. Human beings are much freer, and so it is possible for them to reserve forces for the cognition of interrelationships. The essential point is that the physical body of an animal—especially the higher ones—is fitted into the same universal interrelationships as man's etheric body. Thus, man knows more of the cosmic relationships, but animals are far more intimately united with them; they are far closer to, and more interwoven with, them. Therefore, if you take this objectively dominant reason into consideration tell yourself this: “We are surrounded not only by air and light but also by governing reason; we do not move merely through illumined space but also through the space of wisdom and governing reason.” You will then fully understand what it means for a person to be fitted into the world in regard to the finer relationships of his or her organs, and not just in an ordinary way. In normal life, a man, for example, is joined to spiritual cosmic relationship in such a fashion that the connection between his ego and ganglionic system, and between his astral body and spinal cord system, are greatly impaired during the waking life of day. But because these connections are subdued, he is not too attentive in ordinary, normal life to what is going on around him. It would be possible for him to observe this only if he really should see with his ganglionic system as he otherwise perceives with his head.

If, however, as in the special case of Goethe, the astral body is brought into a more vivid relationship with the spinal cord system and the ego with the ganglionic, because the ether body has withdrawn from the head, then far more vivid intercourse occurs with what is going on in our surroundings. But it is concealed from us in normal life because it is only while we are asleep at night that we enter into relationship with our spiritual environment. Here you arrive at an understanding of how the things Goethe has written were for him genuine perceptions, and although these could naturally not have been so clear as our sensory perceptions of the external world, yet they are clearer than the perceptions that an ordinary man has of his spiritual environment. Now, what did Goethe perceive in this way with special vividness? Let us grasp this point clearly through a special instance.

Through the complications of his particular karma, Goethe was destined to enter a life of scholarship and knowledge differently from an ordinary scholar. What did he experience through this? You see, for many centuries it has been so that a man who grows into intimate union with a life of learning has experienced a significant discord. To be sure, today it is more concealed than in Goethe's time, but it nevertheless is experienced because there is an enormous field in science that has been preserved from the fourth post-Atlantean epoch in the terminologies and systems of words that we are compelled to acquire. We trade more than we realize in words. All this has been obscured somewhat through the experimentation that has gradually been introduced since the nineteenth century, and a person now grows into his knowledge so that he sees more than he did earlier. Such sciences as jurisprudence, for instance, have descended somewhat from the specially lofty positions they previously occupied. But when jurisprudence and theology still occupied their specially lofty stations, the areas of learning man was trying to penetrate were really comprehensive systems of words, and the same is true of other things that had to be taken in as an inheritance from the fourth post-Atlantean period.

Along with this, what arises from the needs of the fifth post-Atlantean period made itself felt in an ever increasing way; that is, the life that arises from the great achievements of the new period. This is not realized by anyone who is simply driven from one lecture to another, but Goethe experienced it most intensely. I say that a person who is simply driven from one lecture to another does not sense it, but he passes through it nonetheless. He really passes through it. Here we touch the edge of a certain mystery of modern life. We can judge students who are enrolled in courses according to what they experience and what they are conscious of. But what they experience is not the whole story. Their inner nature is something quite different. If these individuals who are experiencing these overlapping layers of the fourth and fifth post-Atlantean epochs really knew what a certain part of their being is going through unconsciously, they would then have an entirely different understanding of what Goethe, even in youth, concealed mysteriously in his Faust. Countless persons who are finding their way into contemporary education are unconsciously sharing in this experience.

We must, therefore, remind ourselves that, by reason of all that Goethe had acquired because of his special karma, those with whom he came into close relationship during his youth were quite different to him than they would have been if he had not had this special karma. He sensed and felt how the people with whom he became intimately associated had to stupefy the Faustian life within them so that they no longer possessed it. He was able to sense this because what lived mysteriously in his fellow men made an impression on him such as is made by one person on another only when an especially intimate relationship, indeed when love, develops between them. In such a case of ordinary life, the connection of the ego with the ganglionic system, and of the astral body with the spinal cord system is highly active, although this is not consciously perceived as such. Something very special is activated. But what is otherwise active only in a love relationship came about in Goethe vis à vis a far larger number of people, so that he experienced a tremendous, more or less subconscious, compassion for the poor fellows—excuse the expression—who did not know what their inner natures were going through as they were driven from class to class and from examination to examination. This was felt by him and it gave him a rich experience.

Experiences become conceptions. Ordinary experiences become the conceptions of everyday life, but these particular experiences become the conceptions, the mental images, that Goethe poured tumultously into Faust. They were nothing but actual experiences that he gained from the most extensive environment because his ganglionic and spinal cord life was stimulated to more than normal wakefulness. This was the opposite from the subdued head life, but it was a potentiality in him even in his boyhood. We can see this from his description of what became active in him: not only what ordinarily engages people, say in piano lessons,⁶³ became active in him but also the entire being. Goethe partook much more in the happenings of real life as a whole person than others, and we must say, therefore, that he was more wide-awake during the day than they. During the time in his youth when he was working on Faust, he was more awake during the day, and because of this he also needed what I described yesterday as the time of sleep—the ten years in Weimar. This dampening was necessary.

This, however, is just what happens to a greater or lesser degree in every human being during the course of life, only in Goethe it took place more intensely. He was simply drawn somewhat more consciously than other men into the surrounding wisdom-filled and purely spiritual influences. He became aware of what lives and weaves mysteriously within men. What, then, is this really? When we are put into the world in our ordinary and brutal waking life together with our ego, we are bound up with the world through our senses and our ordinary perceptions. But you will agree that we are now much more closely bound with this world. Our ego is, indeed, in an especially intimate relation with our ganglionic system, and the astral body with the spinal cord system. Through this relationship, we have really a far more comprehensive connection with our environing world than through the sensory system of our head.

Now you must bear in mind that man needs the rhythmic alternation of his ego and astral body in his head during the waking life of day, and outside his head during sleep; because they are outside his head during sleep, they develop an inner active life in connection with the other systems, as I have indicated. The ego and the astral body need this alternation of sinking downward into the head and rising out of it. When man's ego and astral body are outside his head, he not only develops that intimate relationship with the rest of his organism through the ganglionic and spinal cord systems, but he also develops spiritual relationships with the spiritual world. Thus, we may say that an especially active, vivid connection with the spinal cord and ganglionic systems corresponds to an active psychic-spiritual life with the spiritual world. Since we are obliged to assume that the soul-spiritual is outside the head at night, and since this causes the development of an especially active life in the rest of the organism, we must then say that during the life of day, when the ego and the astral body are more within the head, we are in turn experiencing a spiritual symbiosis with the surrounding spiritual world. In a certain sense, we submerge ourselves in an inner spiritual world in sleep, but in a surrounding spiritual world when we awake.

This state of being one with the surrounding spiritual world is more pronounced in Goethe. He is, as it were, dreaming during a state of wakefulness—just as the ordinary person does not always fall into a deep, dreamless sleep. It is seldom that anyone dreams consciously in this way during the life of the day, but people like Goethe pass into a state of dreaming even during the waking life. The forces that remain unconscious in other people become, in a certain sense, dream-forms of life for people like Goethe.

We now have an even more exact description which might tempt you to entertain the arrogant notion that all of you could easily write a Faust poem since you are experiencing the Faust dilemma by ranging out into and by living in union with the surrounding world during your daytime life. The latter is indeed true. We do experience Faust, but only as the opposite pole is experienced in the night through the ego and astral body when we do not dream. But since Goethe not only experienced this unconsciously, but also dreamed it, he could express it in Faust. He dreamed this experience and in people such as Goethe the following takes place: what they create stands in the same relationship to what the rest of us experience unconsciously as does the dream to deep sleep on the other side of our lives. This is an actual reality; the creation of the great spirits are related to the unconscious creations of other men as dream to dreamless sleep.

Even so, much remains obscure. But bear in mind that you are thereby gaining a glimpse into something that is intimately connected with human life; it may be described somewhat as follows. We could really say quite a bit about the connection between our being and the surrounding world if we could awake just to the stage of dreaming. If we were able to awaken only to the stage of dreaming, we would experience tremendous things and would also be able to describe them. But this would have a grave consequence. Just think, if all men, to express it trivially, were so conscious that they could describe everything in their environment, if they would really describe experiences, for example, like those of Goethe's as set forth in his Faust, what would we come to? What would the world then come to? Strange as it may seem but so it is, the world would come to a stop and would make no further progress! The moment everyone were to dream the way Goethe dreamt Faust, which is an utterly different kind of dreaming—the moment everyone were to dream his connection with the external world, then such people would devote all the forces developed in their inner being to such an activity. They would pour them into such things and human existence would, in some sense, consume itself. You can form a faint idea of what would happen if you just look at the many ruinous effects that are taking place because many people, although not really dreaming, imagine that they are and babble or scribble reminiscences they have picked up elsewhere. This is associated with the fact that there are entirely too many poets. Where is there anyone today who does not believe he is a poet or painter or something! The world could not continue if this were so because all good things have also their dark side, truly their dark side.

Schiller was also an important poet who dreamed much in the way I have described. Just imagine, however, that all those who in their youth were trained like Schiller to become doctors had given up the practice of medicine as he did and later, thanks to an extensive patronage, had been appointed “professor of history” without any real preparation or serious study of history! As a matter of fact, Schiller did deliver interesting lectures at the University of Jena, but his students did not get from them what they needed to learn. He also gradually stopped giving these university lectures and was happy when he did not have to give them anymore. Imagine that things would be the same with every professor of history or every young physician! Obviously, everything that is good also has its dark side. The world must be protected, so to speak, from standing still. It seems trivial to say this, but it is nevertheless a profound mystery-truth: not all people can dream in this way. The forces with which they dream must first be applied in the external world to something different so that through it a foundation may be created for a further evolution of the earth. It would come to a standstill were all men to dream as I have indicated.

Now we have reached a point where an especially paradoxical fact comes to light. To what in the world are the aforementioned forces really applied? If we observe their application in a spiritual way, they are ultimately applied to deep sleep even though you may like them to be applied to dreams. More concretely, they are applied to all that is spread out over human evolution in the most varied kinds of vocational work.

Vocational work is related to the work that was done in creating Faust, or in Schiller's Wallenstein, as deep sleep is related to dreaming. But to say that we sleep during our vocational work will seem extraordinary to you, and you will say that here, in this, you are wide awake. The truth is that there is a grand illusion in this idea that one is awake during this kind of work because what really comes into being through vocational work is not something we do in full waking consciousness. Of course, some of the effects a person's profession has upon his or her soul do enter one's consciousness, but such a person really knows nothing whatever of all that is actually present in the web of vocational labor that men are continually spinning around the world.

It is, indeed, surprising how these things are connected. Hans Sachs⁶⁴ was a shoemaker and also a poet. Jakob Boehme⁶⁵ was a shoemaker and a mystical philosopher. There you have sleeping and waking alternating through a special constellation that we may also discuss. It is possible to pass from one state into another.

What, then, is the significance of this interplay and alternation of life between vocational labor for such a man as Jakob Boehme—he really did make shoes for the good people of Görlitz—and his mystical-philosophical compositions? Many people have strange opinions of these things. Allow me to review the experience we once had when we were in Görlitz.

One evening before a lecture I was to give on Boehme,⁶⁶ I got into a conversation with a high school teacher, in which we spoke about Boehme's statue that we had just seen in the park. The people of Görlitz, as we were often told, called his monument, the “park cobbler.” We remarked that it was most beautiful, but the school teacher said he did not think so. He thought it really looked like Shakespeare and one would not know from it that Boehme had been a shoemaker. He said that to represent Boehme it would have to show that he was a shoemaker. Well, one can disregard such an attitude. As Jakob Boehme was writing his great mystical-philosophical views, he was working from the results that could have come about only through the human being having evolved through the Saturn, Sun, Moon, and Earth times; that is, through the fact that a broad stream flows through these ages and finally comes to expression in these effects. This stream manifests itself in such a personality only in a way that is the result of special karmic relationships. But just as all that has traversed the Sun and Moon periods is necessary to every individual on earth, so it is also necessary, but in a special way, in order to bring out what was in Boehme.

But then, Jakob Boehme also made shoes for the worthy Görlitzers. How does all this hang together? To be sure, the fact that a man has been able to develop the skill of a shoemaker is also connected with this stream. But when the shoes are finished, they are separated from him and their function has then nothing more to do with skill but with protecting and warming feet. They go their own way in performing their functions and are separated completely from the one who makes them; what they bring about has its effects only later. In other words, this is only a beginning.

If the initial influence leading to the mystical-philosophical activity of Jakob Boehme were represented graphically, I should have to indicate the first potential toward shoemaking here at this point. This then flows on further and in the future Vulcan evolution will have developed a degree of perfection that has been reached already by what had flowed into his mystical-philosophical activity from the Saturn evolution. This is, in a sense, an end; his shoemaking is a beginning. We say, of course, that the earth is earth at present, but if we could trace things from Saturn still further back, we might then say that, relative to certain things, the earth is already Vulcan. We should then assume Saturn at this point.

We can thus take everything in a relative way. We may say that the earth is Saturn, and that Vulcan is, in a sense, earth. What happens on the earth in the vocational labor of a man like Jakob Boehme—not in his free creative work, but what he does as vocational labor—is the beginning of something that will be as far advanced on Vulcan as the happenings on Saturn are already advanced on the earth. For Boehme to write his mystical-philosophical books on earth, it was necessary for something to have happened on Saturn that was similar to what he has done on earth in making shoes. Likewise, Boehme's shoemaking here on earth has the effect that something may be done on Vulcan that will be similar to his writing mystical philosophy here on earth.

There is something extraordinary in all this. Here is an indication of how what is often given little value on earth is so little esteemed because it is the beginning of something that will be prized in the future. In their being, human beings are, of course, much more intimately bound up with the past since they must first familiarize themselves with what is a beginning. Therefore, they often care much less for something that is a beginning than for something that has come over to them from the past. From the scope of what we are yet to be involved in during the earth period, and so that something special may then come about when the earth shall have developed further through Jupiter and Venus to Vulcan—from all this a full consciousness will develop such as the one that exists for the philosophy of Jakob Boehme on the earth. It is for this reason that the real meaning of human external labor is enveloped now in unconsciousness, just as man was shrouded in unconsciousness on Saturn; sleep consciousness was developed on the Sun, dream consciousness on the Moon, and the present condition of waking consciousness on the earth.

The human being is thus really living in a profound sleep consciousness in his involvement with everything of his vocation. Through his vocation he is really creating, not through what gives him pleasure in it, but through what is developing without his being able to enter into it; thus does he really create future values. When a person makes a nail over and over again, it certainly does not give him or her any special pleasure. But the nail becomes detached from its producer; it has quite definite tasks. As to what then happens by means of this nail is not of further concern to the worker; he does not follow up every nail he has made. But what is enveloped there in his unconscious, profoundest sleep is destined to come to life again in the future.

We have thus been able to juxtapose what the ordinary person accomplishes: first the most insignificant work in a profession and then that which appears as the highest achievement. Superior achievements are an end; the most insignificant work is always a beginning.

I wanted to place these two concepts side by side because we cannot reflect upon how the human being is bound through his karma with his vocation until we first know how his labor, which is often connected quite externally with him, is related to the entire evolution of which he is a part. We will soon develop the real question of karma as it relates to vocation. But I had first to introduce these matters so we might attain a universal concept of what flows from a human being into his or her vocation.

These things are also exceedingly useful in forming our moral sentiments in the right way. Our judgments are incorrect because we do not focus our attention on things in the right way. A seed often appears quite insignificant beside the beautiful flower of the future. Using human work as a case in point, I wanted to show you today how seed and flower are bound up in the evolution of mankind.

• 59. The philosopher and physician Gustav Carus (1789–1869) wrote the book Vergleichende Psychologie oder Geischichte der Seele in der Reihenfolge der Tierwelt [Comparative Psychology or History of the Soul in the Order of the Animal World] (Vienna, 1866).
• 60. Cams concludes the passage with a note: “Horses have been observed to accomplish similar feats; in fact, I have seen canaries do the same thing, although not quite as completely.“
• 61. Herman Bahr (1863–1934) was a Viennese writer.
• 62. Oskar Pfungst, Das Pferd des Herrn von Osten [Mr. von Osten's Horse] (Leipzig, 1907).
• 63. Poetry and Truth, IV, 107.
• 64. Hans Sachs (1494–1576) was a shoemaker who became known as the foremost “Meistersinger“ in Nürnberg.
• 65. Jakob Böhme (1575–1624), a shoemaker in Görlitz, Silesia, is regarded to have been one of the most profound mystics in Germany.
• 66. Steiner lectured in Görlitz on December 3, 1908.

Someone might say that the spiritual scientific reflections touching on the problem of vocation are among the least interesting. But such is not the case. This must be recognized, especially in our fifth post-Atlantean period, because in this period all human relationships will be essentially modified in comparison with those that prevailed in earlier periods of the earth. They will be so modified that man must, out of his own freedom, bring more with him than in earlier ages when his mission in the evolution of earth could be carried out almost instinctively; that is, when he received by inspiration the direction into which he had to go.

When we look back, for example, to the Egypto-Chaldean culture or to other cultures of earlier times, we shall find that the measure of freedom now given to man toward forging his external destiny—and this freedom will constantly increase—was not given him in earlier times. During the Egypto-Chaldean period, the fact that each person belonged to a certain class into which he or she was forced similar to the way an animal is forced into its species, though not so irrevocably, removed from the sphere of man's freedom much that at present belongs there. To be sure, there was a compensation for this limitation of freedom. Students of the external history of culture who are generally quite shortsighted in their thinking, usually assume that conditions in ancient times were such that those who were then guiding human affairs did so with the same impulses as the leading personalities today. But you must bear in mind that there were quite definite processes in the mysteries in ancient times whereby the guiding personalities acquainted themselves with what was willed by beings who guide life from regions outside the earth. I have told you that at certain times—we do not need now to review them—sacrificial priests carried out specified mystery rituals. As a result, certain personalities in the temples who were suited for such purposes were brought into contact with the universe, the cosmos, the extraterrestrial relationships. The consciousness of these specially qualified personalities was then inspired by beings who guided the earth from extraterrestrial regions, and what was learned from these beings determined the course of action.

I will show you through a hypothetical case how things took their course in earlier times. Suppose that today the Christmas festival was not more or less an external holiday for most people, but that in its form and time of occurrence men knew that our earth is especially fitted to receive ideas into its aura that cannot enter, for example, in summer. I have explained how the earth is awake during the winter and that Christmas time is one of the most brilliant points of this waking state. At that time the aura of the earth is permeated, interwoven, with thoughts. We may say that the earth is permeated, interwoven, with thoughts. We may say that the earth ponders the outer universe, just as we men, while in the waking state of day, reflect in our thought on what is around us. In summer the earth sleeps, so it is not possible then to find certain thoughts in it. In winter the earth is awake, and most wide awake at Christmas; then the earth's aura is interpenetrated with thoughts, and it is possible to read the will of the cosmos for our earthly events from them.

Now the sacrificial priests educated some individuals in such a way that they became sensitive and receptive to what was alive in the earth's aura. By putting these individuals into contact with the earthly thoughts that gave expression to the cosmic will, the sacrificial priests in the temples could learn it from them. What they learned was to them, in a sense, the will of heaven, and from this they were able to determine who should remain in a particularly worthy position and who should be taken into the mysteries in order that he might assume a leading position in ancient government or priestly life. Humanity has now outgrown such things and is exposed to chaos in this respect; we must simply recognize this fact. The transition from the ancient, quite definite conditions in which men learned from the will of the gods what was to happen here on earth has already occurred. During the fourth post-Atlantean period, in which the individual freed himself from the will of the cosmos, these ancient customs passed over into our present more chaotic conditions. Everything tends to be handed over more completely to man. Thus, it is all the more necessary that the will of the cosmos shall penetrate earthly conditions in another way.

It would require much time to make clear how in the third Egypto-Babylonian culture period something still lived and wove in earthly life from the various vocations of men—to use a term adapted to our present conditions—that was in large measure a reproduction of the will of the cosmos. This came about as described and was disappearing during the fourth post-Atlantean period. It has vanished completely in our fifth post-Atlantean period which began, as we know, approximately in the fifteenth century. If men would pay more attention today to what is happening and stop offering a fable convenue in place of history, they would be able to recognize, even from external conditions, how man's relation to his vocation has changed since the fourteenth and fifteenth centuries. They would recognize from present conditions how everything will increasingly become different in the future. But a sort of anarchy would inevitably overtake mankind if no one were to grasp these deeper connections and impart to the intellectual community ideas that take into account the modifications produced by the natural course of evolution. What it has been possible to establish even from external history regarding the emergence of what we might call the modern vocational life since the fifteenth century would cause astonishment to those who are at all able to observe human life. If they would submit to the influence of all that it is possible to recognize, they would find fault with themselves, in a way, for living in such a somnolent state and for having no conception of what is connected with evolving human destiny.

Last time, I called your attention to the fact that what constitutes real vocational life is by no means so insignificant for the cosmic complex as it may at first appear. I pointed out that, as men, we have gone successively through the Saturn evolution, where the first potentialities of the physical body were prepared; the Sun period, in which the etheric man was prepared; the Moon period, in which the astral man was prepared, and that we are now passing through the earth period in which the ego develops. But other periods are to follow: The Jupiter, Venus, and Vulcan times. We may say that the earth is, in a way, the fourth stage of Saturn; likewise, Vulcan is the fourth stage of the earth. The earth is, in a sense, the Saturn of Vulcan. Just as on ancient Saturn processes occurred so intimately bound up with evolution that we owe the first potentiality of our physical body to them, which still continues to work in us, so must something happen on earth that will continue to work on in our evolution. On Vulcan it will attain a fourth stage of development, just as certain processes on Saturn have reached a fourth stage of development of earth. I pointed out that those processes that would correspond to Vulcan correspond to what we have on earth from the Saturn evolution; they represent, therefore, what works and lives in the various vocations that men take up on earth. As humans pursue vocational lives, something develops on earth within their vocational activity that will be the first potentiality for Vulcan, just as the Saturn activity was the first potentiality for our physical body.

If you add to this reflection the fact that vocational life has undergone a tremendous transformation since the beginning of the fifth post-Atlantean period, you will understand how increasingly important it will become to conceive of it as a component of the entire world evolution provided you do this by means of those points of view that may be developed through spiritual science. Only by learning first to recognize the objective aspects of vocational life can we form suitable concepts regarding the karma of vocation. Of even greater interest will be the question where vocational life is going and what it will develop into from our age onward because from this we shall derive more clear-cut concepts than from today's conditions.

As can easily be recognized when we take a common sense look out into the world today, the future evolution of vocational life will consist in the ever increasing differentiation and specialization of vocations. It is not too intelligent for people to criticize the fact that, in recent times, vocations have become more specialized and that not so many centuries ago a person could find in his vocation the connections between what he was producing and what this meant for the world. He thereby would take an interest in the forming and shaping of his product because he saw clearly what his product became in life. In our times, this is no longer the case for much of humanity.

To take a radical example, a man is placed by his destiny in a factory where he perhaps makes, not a whole nail, but only part of one; this piece is then joined with another part by another man. Thus, the man who makes only part of the nail can develop no interest in how what he produced from morning until night takes its place in the relationships of life. If we compare the earlier handicraft life with the factory life of today, we are immediately aware of a radical difference between what is contemporary and what existed not too long ago. What has already come to pass in the various branches of human activity will continue to develop, and more specialization and differentiation of vocational life will necessarily occur. It is by no means especially intelligent for people to criticize this because it is a necessity in evolution; it simply will happen, and will happen more and more.

What sort of outlook is opened to us by this fact? Fundamentally, it is that men must increasingly lose interest, as we can readily imagine, in the work that occupies the greater part of their lives; in a way, they must surrender like automatons to their work in the world. But the most essential point is something else. Man's inner nature must obviously acquire the color of his outer work. Anyone who observes the historic development of humanity will certainly discover to what a large extent the men of the recent fifth post-Atlantean period have become reproductions of their vocations and how their vocational lives influence their soul lives, specializing them. This does not apply to the majority of those who live today within our Anthroposophical Society, however. They are often in the fortunate position of having detached themselves from the interconnections of life. In the fortunate position? I might just as well say in the unfortunate position! This is good fortune often only for subjective egoistic feeling. For the world, it is often bad fortune because the world will demand increasingly of men that they excel in special fields and become specialists.

But what must happen in addition to this? Their specialization will be a necessary by-product of world evolution, and this question will soon become one of the weightiest of family problems; anyone who wishes to educate children will have to understand it. To place oneself rationally within the course of evolution then will depend altogether upon an understanding of the question: How shall I place my child into the evolution of humanity? What is still possible in many cases today, even though it is only a residue left over from ancient times that people routinely cling to, will soon prove to be empty phrases; that is, the fine manner of speaking so much admired today, according to which children must be allowed to become what corresponds to their observed talents. This will soon prove to be an empty phrase. In the first place, people will see that those who are born from now on will give indications of their previous incarnations in a more complex way than was the case with people in the fourth post-Atlantean epoch. They will show complex potentialities that no one would have dreamed of before since these potentialities were far simpler in earlier times. Those who consider themselves especially clever in testing the potentialities of grown children to determine whether or not they are fitted for this or that vocation may learn that the insights derived from these tests are nothing but their own fantastic imaginations.

In the near future, however, life will be so complicated that the word profession will take on an entirely different meaning. Today we still often associate something quite inward with the word, calling it “vocation,” although for most people their vocations do not at all represent anything inward. We conceive vocation (calling) as something toward which a person is called by his inner qualities. However, if we would question people about their calling, especially in our cities, many would say, “I am in my profession because I am convinced this is the only one that corresponds to my talents and inclinations that I have had since childhood.” Yet, closer inspection of these cases would reveal that the answers given did not correspond with the facts, and I imagine they are not congruent with your own observation of life. Today, a vocation is increasingly that to which a person is called by the world's objective course of development. There outside of men is the organism, the interconnection; you may call it, if you please, the machine—this is not important—that gives orders, that calls him.

All this will constantly intensify and, as a result, what humanity accomplishes through vocational activity is also detached from man himself; it becomes more objective. Through this detachment, vocational activity grows increasingly into something that, in its further development through Jupiter, Venus, and Vulcan, goes through a process of development similar to what has taken place for the earth through Saturn, Sun, and Moon. It is a peculiar fact that when one speaks as a spiritual scientist it is not possible to flatter human beings if the subject is related intimately to their lives. Spiritual science will be less and less exposed, you see, to the danger of expressing itself according to the model of wisdom to be found in the words:

At best a pompous moralistic play
With wonderfully edifying quips,
Most suitable to come from puppets' lips.⁶⁷

Spiritual science will certainly not be in a position to do this. It will often be compelled to set forth as something significantly great for the evolution of the world the very thing that people would prefer not to hear. It will therefore be inevitable that some people today who consider themselves exceedingly bright because their philistinism has crept into their brains will glibly declare, “Oh, professional life is a prosaic, mundane matter.” The way vocational life appears to true spiritual science compels us to declare that through the very fact that this life becomes detached from human interests, it contains the necessity to develop relationships possessing a cosmic significance. Many people might think that a depressing view of the future results from this: increasingly people are caught in the treadmill of life and spiritual science cannot even console them that this has happened.

It would, however, be a great deception should one draw such a conclusion from what has been said since the nature of the universe requires things to be unified through polar opposites. Just consider how these polarities thrust themselves upon you in the world! It is, for example, in their mutual relationship that positive and negative electricity produce their unified effects. Positive and negative electricity are necessary to each other. Male and female are necessary for the propagation of the human race. It is from polarities that unity evolves in the evolution of the world.

Now, the same principle is at the bottom of what has been said. When vocational labor is separated from the human being, we necessarily create the first cosmic potentiality for a far-reaching cosmic evolution. Everything that happens in the evolution of the world is related to the spiritual, and in what we create within the sphere of our vocations, whether by bodily or by mental labor, there lies the possibility for the incarnation of spiritual beings. At present, during this earth stage, these spiritual beings are, to be sure, still of an elemental kind; we might say an elemental kind of the fourth degree. But they will have become elemental beings of the third degree during the Jupiter evolution, and so on. The labor in the objective vocational process is detached from us and becomes the external sheath for elemental beings who thereby continue their development. But this occurs only under a certain condition.

If it be said that we must first begin to understand the meaning of what is often belittled as the prosaic part of life, we must also understand that this meaning is not clarified until we comprehend it completely in its comprehensive cosmic connection. What we produce in our vocational life can become meaningful for the Vulcan evolution, but something else is prerequisite to this. Just as positive electricity is necessary for negative, and the male necessary for the female, so also what will be released continuously from humanity as activity will require an opposite pole. A polarity of opposites was also present for humanity in its earlier evolutionary stages. Something absolutely new, of course, does not come into existence here because something similar was already present before. But when you look back at earlier cultural periods, if only two or three centuries ago, you will find that the human being was still far more immersed in his professional life with his feelings and passions, in fact with all his emotions, than today. When you compare the joy that a human being could still experience in his or her profession even a hundred years ago with the dissatisfaction of many people today who have nothing but their profession, you will be able to form an impression of what really needs to be said.

Such things are really considered rightly far too infrequently for the simple reason that those who discuss the character and choice of vocation are those who can least afford to talk about this subject matter. Schoolmasters, literary scholars, parsons—the very people who least experience the dark side of vocational activity in the modern world—write about these things. Thus you will find in ordinary literature and even in pedagogical books that people express themselves on this subject like the blind discussing colors. Of course, someone who has finished elementary and high school, and then looked around a little in a university because that's the thing to do, may easily consider himself unusually clever with the ideas he has absorbed; that is, if he now plays the role of a reformer of humanity who can tell us how everything should be done. There are, indeed, many such individuals. A person who has gained a proper perception of life knows that they are the ones who usually talk most stupidly about what must come about. This is ordinarily not observed simply because those who have acquired such educational credentials are at present highly respected. The time is yet to come when the feeling will develop that the so-called men of letters, the journalists and narrowly educated schoolmasters, understand the interrelationships of life least of all. This must gradually develop as a general opinion.

It is important that we come to see more clearly how in earlier times man's emotional life was intricately related with his professional life and how subsequently the latter has increasingly become disengaged from man's emotional life and must continue to do so. For this reason, the polar opposite of vocational life must become something different from what it was earlier. What was this element that was added earlier to vocational life? You have it before you today when you consider what constitutes the shell of culture. The buildings in which professions are practiced and in the midst of these, the church, have become the sheath and shell of culture; the days of the week reserved for work, and Sunday reserved for the needs of the soul. These were the two poles: the vocational life and the life dedicated to religious conceptions.

It would be one of the greatest mistakes that could be made to suppose that this other pole as it is still conceived today by the religious denominations could remain as it is, since it was made to fit a vocational life still bound up with the emotions of men. All of human life will deteriorate unless understanding increases in this sphere. So long as the elemental spirit that an individual creates in his vocation, as I have described, was not separated from him, the old religious conceptions still sufficed to some extent. Today they are no longer sufficient, and they will become less so the farther we advance into the future. The very idea that is most vociferously opposed by certain people must be revived; that is, the opposite pole, consisting of the fact that men shall be able to form concrete concepts regarding the spiritual worlds, should enter into evolution.

The representatives of the religious sects will often say, “Oh, there they are in spiritual science talking about many spirits and gods, but it is the one God that is important; with Him alone we have enough.” Thus, we can still make an impression on people today if we present them with the great advantage of coming into contact with one god, especially during after-dinner coffee and family music, when contemptuous remarks are made about other more recent endeavors, and ideas are expressed in an especially egotistic and philistine fashion. But what is really important is that human horizons should be broadened; that is, that we should learn to know that everything is permeated not just by a single divine spirit conceived in the vaguest way possible, but that spirit is also omnipresent in a concrete, special sense. People must learn to know that when a workman stands at his vice and the sparks fly about elemental spirits are being created which pass over into the world process and there have their significance. Those especially clever ones will claim that this is stupid. These elemental spirits, however, will certainly come into existence even though the one working at the vice is unconscious of them. Nevertheless, they will still be created, and it is important that they shall come into existence in the right way since elemental spirits both destructive and helpful to the world process can come into being.

You will most clearly understand what I mean if you consider it in a special context because in all these things we are standing today at the threshold of new evolutionary developments. Many people already have an inkling of this. Should it be transformed into reality and people fail to have spiritual scientific aspirations, it would be the worst thing that could happen to the earth. What has come about primarily during the course of the fourth post-Atlantean epoch is that the human being has been liberated from the external, inorganic world which he embodied in his tools. Eventually, he will be reunited with what he has embodied in them.

Today, machines are constructed. Of course, they are at present objective, containing little of the human element. But it will not always be so. The course of the world tends to bring about a connection between what the human being is and what he produces and brings into existence. This connection will become ever more intimate. It will appear first in those areas that furnish the foundation for closer relations between one person and another—for example, in the treatment of chemical substances that are used in medicines. People still believe that when sulphur, oxygen, and some other substance—hydrogen or something else—have been combined, the product of this combination possesses only those effects that are derived from the individual substances. Today this is still true to a large extent, but the course of world evolution is tending toward something different. The subtle pulsations lying in the human being's life of will and disposition will weave and incorporate themselves gradually into what he produces. Thus, it will not be a matter of indifference from whom a certain preparation is received.

Even the most external and cold technical development tends toward a quite definite goal. Anyone who can form a vague conception of the future of technical development knows that an entire factory will operate in a completely individual way that will be in keeping with the one who directs it. His or her attitude of mind will enter into the factory and will pass over into the way in which the machines work. Human beings will blend with this objectivity. Everything that they touch will gradually come to bear a human impression. No matter how stupid it may seem today to the clever people—in spite of St. Paul having said that what men consider to be clever is often foolishness in the eyes of God⁶⁸—people will realize that the time will come when an individual will be able to step up to a mechanism standing at rest and will know that to set it in motion he must move his hand this way, that way, and another way. Through the vibrations of the air caused by this signal, the motor,⁶⁹ adjusted beforehand to respond to it, will be set in motion.

Then, national economic development will become such that to patent machines will be quite impossible; such things will be replaced by what I have just explained. Thus, everything will be excluded that has no relation to human nature, and by this it will be possible to bring about something quite definite. Just imagine what a truly good person who has reached an especially high level of morality will in future be able to do. He will construct machines with signals that can be governed only by individuals like himself. Evil minded people will produce quite different vibrations when they make these signals, and the machine will not respond.

People already have a faint inkling of this. It is not without purpose that I have called your attention to certain individuals who study flames dancing under the influence of definite tones. Further research in this direction will reveal the way to what I have just indicated. We might, indeed, say that it is the path back to those times when an alchemist who only wished to stuff money into his pocket could accomplish nothing, whereas another, who wished only to set up a sacrament for the glory of the gods and the welfare of humanity, would be successful.

In a sense, so long as what arose from human work bore the aura of the emotions and joys that men transferred into it, it was not accessible to the kind of influence that I have just described. But to the extent that the products of vocational labor can no longer be produced with special and absolutely necessary enthusiasm, what thus flows away from men and streams forth from them can become a motor force. The truth is that through the fact that individuals can no longer unite their emotions with the world of machinery, they, in a way, restore to this world the purity that arises from or serves their labor. In the future it will no longer be possible for people to bestow the warmth gained from the enthusiasm and joy derived from their work on the things produced. But these things themselves will be purer as they are put into the world by workers. They will also become more susceptible to what will emanate from, and be predetermined by, man as a motor force, as I have described.

Such a direction to human evolution can only be given by concrete knowledge of the spiritual forces that can be discovered by spiritual science. In order that this development may occur, it is necessary for an ever greater number of individuals in the world to gradually find the opposite pole. This consists in uniting one human being with another in what rises far above all vocational labor, while at the same time illumining and permeating it. Life in the spiritual scientific movement furnishes the foundation for a united life that can bind all professions together. If there were only an external advance of vocational evolution, this would result in a dissolution of human ties; people would become less able to understand one another or to develop relationships according to the requirements of human nature. They would increasingly disregard one another, seek only their own advantage, and have only competitive relationships with one another. This must not be permitted to come to pass lest humanity thereby fall into complete decadence. To prevent this from happening, spiritual science must be propagated.

It is possible to describe truly what many people are today unconsciously striving for, even though they deny it. There are many today, you know, who say, “This talk about the spiritual is ancient twaddle! The true advance that will really bring about human progress is to be found in the development of the physical sciences. When men get beyond all this twaddle about spiritual things, we will then, in a way, have a paradise on earth.”

Should nothing prevail in humanity except competition and the compensatory acquisitive instinct, however, it would not be paradise on earth but hell. After all, there would have to be another pole if real progress were to take place. If a spiritual pole were not sought for, there would have to be an ahrimanic pole. Then the following argument would prevail: “Should vocations continue to be specialized, there would always be a certain unity in that one person would be this, another that, but all would have the common characteristic of acquiring as much as possible through their jobs.” True, all would be made alike, but this is simply an ahrimanic principle. It is incorrect to think that the world can reach its goal through such a one-sided evolution, proceeding purely in the external sphere as we have described it. To follow this line of thinking would be tantamount to a woman's arguing that men had gradually become worse, were really utterly unfit for the world, and should be completely exterminated, and that then we would get the right evolution of the physical world.

It would require a weird person, indeed, to hold such a view since nothing whatever could be achieved by getting rid of all the men. Because this applies to the sensory world, people understand it, but they do not understand such foolishness in reference to the spiritual world. Yet, it is the same for spiritual relationships as if someone were to suppose that mere external evolution could continue to progress; it cannot. Just as the earlier evolutionary periods required the abstract religions, so this new stage requires a more concrete spiritual knowledge as it is striven for in the spiritual scientific movement. The elemental beings that are created and released through the vocational labor of men must be fructified by the human soul with what it takes into itself from impulses striving upward to the spiritual regions. Not that this is the only mission of spiritual science, but it is the mission related to the advancing and changing vocational life. Therefore, world evolution demands that as professions become more specialized and mechanized, people feel the need for the opposite pole to become proportionately more intensely active in them. This means that each human being should fill his soul with what brings him close to every other human being, no matter what their specialized work may be.

All this leads to much more. As we will hear in due course, a new age will emerge from what we may describe as our own time's indifference to and withdrawal from life, which is frequently the experience of working people these days. In the new age, human beings will again perform their work from different impulses. These will really be no worse than those good old vocational impulses that cannot be renewed, but must be replaced by others of a different sort. In this connection we can already point today, not merely abstractly but quite concretely, to a human ideal that spiritual science will develop. This will show what even a vocation may become to human beings when they understand how to observe the signs of the times in the right manner.

We shall continue our reflections regarding the significance of these matters for the individual, and for karma.

• 67. Kaufmann's translation. See footnote 21.
• 68. I Corinthians, 1:20: “Has not God made foolish the wisdom of the world?“
• 69. Rudolf Steiner says in the third lecture of “Weltwesen und Ichheit“ [The Essence of the World and Selfness], Bibl.-No. 169, CE (1963) that the American Keely invented such a motor in the 19th century.