The Rudolf Steiner Archive

Let us transport ourselves in imagination toRammenau in Oberlausitz, a spot not far from Kamenz in Saxony, the birthplace of Lessing. The year is 1769. A house of no great size stands beside a brook. The generations inhabiting this house, as records show, had been engaged in the ribbon-weaving industry, from father to son, ever since the period of the Thirty Years' War. The standard of life prevailing at this time in the house was not even as high as tolerable comfort, indeed it was very near to poverty. By the brook that flowed past the house, in this year of 1769, stood a seven-year-old boy, fairly small, rather sturdily built for his age, with red cheeks and expressive eyes, that at this moment were showing signs of deep distress. The boy had just thrown into the brook a book that was floating away. At this juncture his father appeared on the scene from the house and must have spoken to the boy more or less to the following effect: “Why, Gottlieb, whatever are you thinking of? You are flinging into the water what your father bought for you with hard-earned money to give you pleasure!” The father was very angry, for just before this he had given the book as a present to his son Gottlieb, who till then had had no acquaintance with books apart from the Bible and the hymn book.—Now what had really happened? Hitherto young Gottlieb had received with the most serious attention whatever had been taught him of the contents of the Bible and hymn book, and he was a boy good at his lessons at school. Wishing to please him, his father bought him one day for a present the book of folk tales called Der Gehörnte Siegfried (The Horned Siegfried). Gottlieb plunged deeply into the study of this book, with the result that he had to be scolded for his forgetfulness and inattention to all his lessons, which he had till then found so interesting. That went to the boy's heart. He was so fond of the Gehörnte Siegfried, his newly acquired book; it aroused in him such deep interest and sympathy. But on the other hand this thought was vividly present to his mind: “You have neglected your duty.” Such were the thoughts in the mind of the seven-year-old boy. So he went off to the brook and forthwith flung the book into the water. He was punished for it, because though he could tell his father the facts, he could not explain the real underlying reason.

Let us now follow the boy Gottlieb at this stage of his life into other situations. For instance, we catch sight of him one afternoon on a lonely moor far away from his parents' house, standing there from 4 o'clock onwards and gazing into the distance, utterly absorbed in the view of the solitary spaces surrounding him. And thus he was still standing at five and at six o'clock and even when the bell sounded for evensong. Then a shepherd came by, and seeing the boy standing there, gave him a cuff and told him to come along home.

Two years after this time, in 1771, Baron von Miltitz was visiting the landowner in Rammenau. He had come over from his own estate in Oberau one Sunday, in order to dine with the neighbouring squires and enjoy their society; and before the meal he had intended to hear the morning sermon. However, he arrived too late to hear the clergyman of Rammenau, well known to him as a worthy man; for much to his regret the sermon was already over. When the visitors, his host and the other persons present were talking amongst themselves about this, somebody made the suggestion: “Oh there is a boy in the village who might perhaps repeat the sermon by heart; it is known that he can do so.” And so Gottlieb, now nine years of age, was fetched, and came along in his blue peasant smock. A few questions were put to him which he answered briefly with “yes” and “no.” He felt very ill at ease in this high-class society. Then it was suggested to him to repeat the sermon which he had heard just before. He paused to meditate and then, speaking as it were from the depth of his soul, as if he felt intimately every word, he repeated from beginning to end the sermon which he had heard, in the presence of the visiting landowner and the company. And he repeated it in such a way that all felt as if everything that he said were proceeding directly out of his own heart; he seemed to have so imbibed it that it had become part of himself. Thus with inward fire and animation, which increased as he went on, the nine-year-old Gottlieb recited the whole sermon. ... This nine-year-old Gottlieb was the son of Christian Fichte, the ribbon-weaver. The landowner von Miltitz was profoundly astonished at this experience, and declared that he must himself take charge of the boy's education. In view of the straitened circumstances of the boy's parents, the relief from such a responsibility was bound to be extremely welcome to them, even though they deeply loved the boy. For after Gottlieb many other children had come, till they were now a large family; and so they had no choice but to grasp the helping hand which Baron von Miltitz so generously offered. And Baron von Miltitz was so strongly impressed by his encounter with the boy that he wanted to take young Gottlieb away with him immediately. And so he took him away to his own home at Oberau near Meissen. ... Young Gottlieb, however, felt by no means at home in the mansion, which formed so great a contrast with everything to which he had been accustomed in the poor ribbon-weaver's cottage. He felt indeed altogether unhappy over the whole affair, till he was sent to Niederau nearby to a clergyman named Leberecht Krebel. And there Gottlieb grew up in an environment full of intimacy and affection, in the household of this excellent minister Krebel. With his unusual gifts the boy found himself deeply attracted by all the gleams of truth which he divined in his talks with the worthy pastor. And when Gottlieb reached the age of thirteen he was able, with the support of his benefactor, to enter the Schulpforta School.

He was transferred to the strict discipline of Schulpforta, which did not by any means suit him. He observed that the manner in which the pupils lived together involved much concealment towards the teachers and officials, and much duplicity in behaviour. Further he was altogether out of harmony with the system by which the older boys were set in authority over the younger as prefects. Gottlieb had already at that time absorbed Robinson Crusoe and many other tales, and had been influenced by them. At first this school life seemed intolerable to him. He could not reconcile it with his conscience that there should be—as he felt—concealment, duplicity, deceit in any place intended to promote spiritual growth. What was to be done? He resolved to escape secretly into the world outside. Accordingly, he made ready and simply ran away. On the way there arose in his mind, prompted by his innermost feelings, the thought: “Have you done right? ought you to do this?” Where should he now turn for counsel? He fell upon his knees, addressed a prayer to Heaven and waited for a sign to be given him from the spiritual worlds as to what he should do. The sign from within urged him to turn back, and he willingly did so. Very fortunately there was then at Schulpforta an unusually sympathetic headmaster, by name Geisler, who persuaded young Gottlieb to relate the whole affair to him and showed deep understanding. Instead of punishing him, he even made it possible for Gottlieb to be on happier terms with himself and his environment, as happy indeed as he could wish. He was able also to make friends with the most gifted among the staff.

It was not easy for him to obtain satisfaction for his intellectual needs. Already aspiring, even at that age, towards the highest, he was not free to study the authors of whom he had heard so much; for Goethe, Schiller, and in particular also Lessing, were at that period forbidden fruit at Schulpforta. However, there was one of the masters who obtained for him a remarkable book, Lessing's Anti-Goeze, that inspired polemic against Goeze, which contained the whole substance of Lessing's profession of faith, his lofty and valiant outlook, expressed in free and outspoken language.

Thus Gottlieb in these early years imbibed from this Anti-Goeze all that it was able to give him. It was not only the ideas which he appropriated, indeed that was the least important part; he also made his own the manner of approach towards the highest things and the attitude towards various views of the world.

And so Gottlieb's schooldays went by at Schulpforta. When he had to write his examination thesis on leaving, he chose a literary subject. It was a remarkable piece of work. It was altogether lacking in the quality characteristic of many young people who introduce all kinds of philosophical ideas into their school compositions. This essay contained no trace of philosophy or of philosophical ideas and notions. On the other hand it already betrayed the fact that the young man made it his special aim to observe human beings, to look into the depth of their heart; and it was this acquired knowledge of men which found expression above all in this school essay.

In the meantime his benefactor Baron von Miltitz had died. The funds so generously supplied for the young man stopped. Fichte passed his final examination at Schulpforta, went to Jena, and had to live there in the direst poverty. He could take no share at all in anything that then made up the student life of Jena. Day by day he had to earn by hard toil what he required for his bare subsistence. And he could only find in rare hours the opportunity of nourishing the aspirations of his spirit. Jena proved to be too small, so that Fichte was unable to find his spiritual food there. It struck him that he would have better facilities at Leipzig, a larger city, and went there to try. He tried to prepare himself there for the situation in life which was the ideal of his father and mother, deeply god-fearing people; namely for the Saxon ministry, for a post as minister and preacher. Indeed one may say he had shown himself predestined for the office of preacher. He had proved so capable of assimilating the truths of Holy Writ that even in his father's house he was frequently invited to make comments on this or that passage in the Bible, and similarly while he was living with the good clergyman Leberecht Krebel. And whenever he was able to visit his home for a short time, in the place which contained his parents' unpretentious cottage, he was allowed to preach there, for the local minister was a friend of his. And he would preach in such a way, prompted as it were by a sacred enthusiasm, that what he was able to impart was the very word of God, in a version that was at once individual and yet altogether in conformity with the Bible itself.

So he went on trying, at Leipzig, to train himself for his calling as a country pastor. But it proved difficult. It was hard for him to secure any teaching position which he thought himself able to fill. He occupied himself with correcting work, with tutoring, but this life became very hard for him. And above all he found himself in the course of it unable to make any progress with his own intellectual aims. He was already twenty-six, and these were hard times for him. One day he had no more resources left and no prospect of securing anything during the next few days; no prospect either that, if things were to go on in the same way, he could ever secure entry to even the most modest profession which he had set himself as an aim. His people at home could support him only to a very meagre extent; for, as I have said, it was a family abundantly blessed with children.

And so one day he stood at the edge of an abyss and in his soul, like a desperate temptation, the question arose: “Have I no prospects for this life of mine?” Though it may not have been quite present to his consciousness, yet in the background of his mind was the idea of a voluntary death. Then, just at the opportune moment, appeared the writer Weisse, who had become one of his friends. Weisse offered him a post as tutor at Zurich and took steps to ensure that he should really be able to take up this post within three months. And so from the autumn of 1788 onwards we find our Fichte at Zurich. Let us try once more to picture him with the mind's eye, as he stood in the pulpit in the Zurich Minster, now completely possessed with his own conception of the Gospel of St. John, already quite intent on the endeavour to reproduce the teachings of the Bible in a form of his own. He did this in such a way that those who heard his inspiring words resound through the Zurich Cathedral must have thought that a man had arisen who was capable of rendering the scriptures with quite a new eloquence, in a new way, with a fresh inspiration. Many, doubtless, who heard him then in the Cathedral at Zurich, must have carried away this impression.

And now we can follow him again into a new situation. He became a tutor in the Ott household, in the inn “Zum Schwert” at Zurich. There he encountered a peculiar narrow-minded outlook to which he could only partially adapt himself. He succeeded in getting on good terms with his pupil, but less so with the parents. And we can trace what Fichte really was in the following incident. One day the pupil's mother received a singular letter from her son's tutor, who was living in the house. What were the contents of this letter? Roughly as follows. Education was a task, the writer said, to which he, Fichte, would willingly lend himself. What he knew of his pupil gave him an assured prospect of being able to do great things with him. But the process of his education would have to be developed in one particular point: it was essential above all to educate his mother! For a mother who behaved in such a way towards a pupil was the greatest obstacle to any education under her roof! I need not dwell upon the peculiar feelings with which Frau Ott read this epistle. However, the incident was passed over, and up to the spring of 1790, that is for about eighteen months, Fichte was able to pursue a fruitful activity in the Ott household at Zurich.

But Fichte was not by any means the man to circumscribe within the limits of his profession the thoughts which filled his soul. It was not in his nature to avert his attention from the spiritual processes taking place around him. Through his inner zeal and the close interest he felt for all the spiritual changes going on around him, he became closely absorbed also in what was going on in his own environment. There in Switzerland his thoughts turned to the ideas which were then filling the minds of all men, to the mental reactions provoked by the outbreak of the French Revolution. We can, so to speak, overhear him discussing at Olten, whenever he found any specially gifted people to talk to, the questions which were then dominating France and the world with their imperious significance; making up his mind that those were the ideas which deserved primary attention, and associating all the preoccupations derived from his deep religious feeling and acute intellect with the new ideas of human happiness, human rights and the high ideals of humanity.

Fichte was no egoist, capable only of developing his soul rigidly from within. This soul of his grew in communion with the outer world. His soul knew unconsciously the duty of existing for something beyond one's self, of standing as a personification of the world's purpose in the age in which one lives. That was one of Fichte's deepest convictions. And thus, just at the period when his spirit was most sensitively aware of the processes at work in his environment, he developed in close communion with the Swiss element. And we always find that this German-Swiss element left a permanent mark on the whole personality of Fichte in his later life and work.

It is necessary to understand the deep-seated difference between Swiss life, and life a little further north, in Germany, in order to grasp the impression which the Swiss environment, the Swiss character and endeavour made upon Fichte. For example, this Swiss element is distinguished from other forms of German life especially by the way in which it infuses a kind of self-conscious element into all the intellectual life, so that all cultural activity acquires a political expression; everything is so conceived that the current conceptions serve to put the individual into touch with immediate action, with the world. For this German-Swiss character art, science, literature are only separate tributaries of the whole river of life.

It was this element which appealed so happily to Fichte's own spiritual character. He too was a man who could not conceive any human activity or any human endeavour in isolation. For him too every individual factor had to be linked with the entirety of man's action, meditation and feeling and with man's whole philosophy. Moreover, in Fichte his capacity for achievement was intimately linked with his ever unfolding personality. No one who reads Fichte to-day, who approaches those writings of his which often seem so arid in their substance, or those particular writings and treatises which radiate intelligence, can have any notion of what Fichte must have been when he poured into his discourse, upon a cause which he deeply felt and espoused, all his inner fire and intensity. For into his discourse there passed also what he was. He even attempted at that time—it was an abortive attempt—to establish at Zurich a school of public speaking. For he believed that through the manner in which spiritual things are set before men a different and more effective influence could be exerted than merely through the ideas themselves, however excellent these may be.

At Zurich, in the household of a Swiss named Rahn, then well-to-do, a brother-in-law of Klopstock, Fichte found stimulating society which made a strong impression upon him. He formed a deep attachment to the daughter, Johanna Rahn. With this niece of Klopstock he formed a close intimacy, at first a friendship, which developed gradually into love. By now his position as tutor at Zurich was no longer really tenable, and he needed to look further afield. He did not want at that moment, before he had made his way in the world—as he frequently remarked at the time—to enter the Rahn household as a member of it, and perhaps live on its resources. He wanted to make his way further in the world—with him we cannot say his “fortune”—but his way.

He returned again to Germany, to Leipzig. He thought of remaining there for a while, hoping to find what his real vocation might be, to find that form of spiritual expression which he sought as his object in life. He intended then to return after a while, to work out in freedom what he had brought into harmony within himself. But then an unexpected event happened which upset all his plans. Disaster overtook Rahn, for he lost his whole fortune. Fichte was now not only tormented by the knowledge that the people dearest to him had sunk into poverty, but he himself was compelled to resume his wanderings through the world, abandoning the cherished plans which he had nursed in his innermost heart.

The first thing that offered was a post as tutor at Warsaw. However, as soon as he arrived and presented himself there, the aristocratic lady whose house he was to enter formed the impression that Fichte's manners, which then and subsequently struck many people as downright and vigorous, were really uncouth and that he had no talent for adapting himself to social life. When this was pointed out to him, he could not endure it and took his departure.

His way now led him to that place where he might expect to find a man whom he revered more than anybody, not only among his contemporaries but in his whole generation, towards whom he had been drawn when for a while he was immersed in the study of Spinoza and his philosophy; a man towards whom he had been drawn while studying his writings, with which he was now wholly in accord. As at an earlier date his thoughts were filled with the Bible and other works, so now the writings of this man, Immanuel Kant, confronted him as a new creation. So he made his way to Königsberg and sat at the feet of the great teacher. And he found himself altogether in harmony with the image reflected in his soul of this teaching, which he held to be the greatest ever bestowed upon mankind. And in Fichte's soul, all the ideas derived from his own devout nature, from his meditation on the divine guidance of the world and on the way in which the mysteries of this guidance have been revealed throughout eternity to mankind—all this was blended with what he learned and heard from Kant. And he projected all that arose in his soul into a work which he entitled Kritik aller Offenbarung (A Critique of all Revelation). This was in 1792, when Fichte was thirty years of age. Then a remarkable thing happened. Kant immediately recommended a publisher for the book, which aroused his enthusiasm. It went out into the world without the author's name, and nobody supposed it to be anything but a work by Immanuel Kant himself. Thus favourable criticisms were showered upon it from every quarter. Meanwhile Fichte, again through Kant's intervention, had secured in the excellent Krockov household near Danzig a tutoring post which this time was very congenial to him, and in which he could freely cultivate his spiritual aspirations; and it was intolerable to him so to appear before the world that the public, when discussing his book, in fact associated it with another author. He could not endure that; and when the first edition, which was soon exhausted, was followed by a second, he published his name. And now he had a singular experience. A great many critics at least found it impossible to say the exact contrary of what they had said before; but the judgment at first passed upon the book was now toned down. This was for Fichte yet another lesson in his study of human psychology.

After he had spent some time in the Krockov household he felt able, in view of his present status in the world, not indeed in a mundane sense, but intellectually—for he had proved that he was capable of something—he felt able to prepare for his return to the Rahn household. Only thus had he resolved to win Klopstock's niece, and now he could do so. So in 1793 he went back again to Zurich, and Klopstock's niece became his wife.

He set to work now, with the utmost intensity, not only to develop in himself the ideas he had assimilated from Kant, but also to immerse himself more deeply in all that had occupied his mind during his first stay at Zurich, in all those ideas about the aims and ideals of humanity which were now permeating the world. And he mingled the substance of his own thoughts about human ideals and endeavours with the ideas now passing through the world. He was so independent a nature that he could not refrain from communicating to the world his inevitable conclusions on the ideas about human progress then held by the most radical thinkers. The book now published by him in 1793 was entitled: Beiträge zur Berichtigung der Urteile des Publikums über die französische Revolution (Suggestions for the Enlightenment of Public Opinion on the French Revolution).

Simultaneously with the elaboration of this book there went on in his mind a perpetual revision of those views of the world which he had formed for himself from contact with the outlook of Kant. There must be, he said to himself, a philosophy of life which, in the light of a supreme impulse, could illuminate the whole domain of knowledge for the human mind. And this philosophy, aspiring so strongly towards the highest that no higher ideal of knowledge could ever be found, was the ideal which now hovered before Fichte's eyes.

By a singular concatenation of circumstances, while he was still engaged in working out his ideas within himself, he received a message from Jena. The impression made there by Fichte's achievement was such that on the strength of it he was invited, when Karl Leonhard Reinhold resigned his post at Jena University, to succeed him there as Professor of Philosophy. Those who were then directing the intellectual life in that University welcomed with the utmost satisfaction the idea of introducing into this famous College (then the highest in prestige of any in Germany) the remarkable personality who, while in one aspect he struck them as a hot-head, in another made the impression of a man striving, especially in his quest for a philosophy of life, towards the highest levels of thought.

And now let us just attempt to view him in imagination as he discharges the duties of his new appointment. He desired to transmit to those who now from 1794 onwards were his pupils, the outlook on the world which had formed itself within him. But Fichte was not a teacher like any other. Let us first consider the results of his spiritual evolution. It would take too long to explain this in his own words, but it can be characterized out of his own spirit as follows. He aspired towards a supreme ideal of such a kind that the human spirit might apprehend the stream and mystery of the world at a point where the spirit is directly one with this stream and mystery. So that man gazing into this mystery of the universe might be able to link his own existence with it, that is to say, to know it. This result could not be attained in any exterior sensuous existence. It could not be reached by any eye, any ear, any other sense, nor by everyday human understanding either. For all that can be apprehended outwardly by the senses must first be co-ordinated by human intelligence; it has its existence in the outer world. It can only be considered as real when its existence is, so to speak, confirmed by the observations of the senses. But that is no real existence; or at least no opinion can be formed at first about the real existence of what is only apprehended by the senses. The source of all knowing must rise in the depth of the Ego itself. That cannot be a something complete in its existence, for a completed existence in the inner self would be equal to what appears as completed existence within the outer senses. It must be a creating reality. This is the Ego itself, that Ego which recreates itself every moment, that Ego which is grounded not on a completed being, but on an inward activity. This Ego cannot be deprived of its being, since that being consists in its creation; in its self-creation. And into this self-creation flows everything that has real being. Away then with this Self out of the world of the senses, and into those spheres where the spirit moves and has its being, where the spirit works as creator; we must lay hold of this spiritual life and act from the point where the Ego unites with the spiritual processes of the world. We must plunge into that current which is not external complete being, but which from the source of the divine world- existence creates the Ego, first as Ego and then as human ideals, as the great conceptions of Duty.

Such was the form which the Kantian philosophy had assumed in Fichte's soul. And thus he did not want to present his hearers with a ready-made doctrine; with that this man was not concerned. With Fichte it was not a lecture like another lecture, a doctrine like another doctrine. No; when this man took his place at the lecturer's desk, then what he had to say there, or rather to do there, was the fruit of a long meditation of many hours during which in thought he saw inwardly the divine being, the divine spiritual ebb and flow streaming through the world, and permeating in its course the Ego which ever recreates itself, by a sublime process above and beyond all sensuous existence. After having brooded long in self-imposed debate as to what the world's spirit had to impart to the soul about world mysteries, then, and only then, did he come before his audience. But then he was not concerned to convey his message, but to create an atmosphere of communion between himself and his hearers. His endeavour was that what had come to life in his soul concerning the world mysteries should come to life likewise spontaneously in the souls of his listeners. His purpose was to awaken spiritual activity and spiritual being. From the souls of his hearers, as they hung upon his words, he sought to call forth a self-renewing spiritual activity. He did not merely communicate ideas. The following is an instance of what he sought to give to his hearers; one day he was attempting to illustrate this self-renewing faculty of the Ego, how all mental activity can arise in the Ego and how man can only reach a real grasp of world mysteries by laying hold of this self-renewing faculty within himself; and when he was attempting to illustrate this, entering the spiritual world with his hearers, and, as it were, taking each one by the hand to guide him into the spiritual world, he said: “Now may I ask you just to fix your attention for a moment upon the wall. Well, you have now, I hope, formed a mental picture of the wall. The wall is now present in your minds as an image. And now think of a person thinking of the wall. Detach your minds altogether from any thought of the wall itself. Fix your attention entirely on the person thinking of the wall.”

This direct manner, this direct relation which Fichte sought to establish with his hearers made many of them uneasy, but at the same time impressed them profoundly. The spirit at work in Fichte had to come to grips with the spirit of his hearers.

Thus for several years the man worked on, never repeating the same lecture, but continually creating anew. For he did not care about imparting in sentences this or that information, but strove ever and again to awaken a new response in his hearers. This is evident from his oft-repeated assertion: “It matters nothing that what I have to say to men should be repeated by this person or that, but rather the essential is that I succeed in kindling a flame in men's souls, a flame which shall induce every one to think for himself. Let no one repeat my words after me, but let each one be stimulated by me to deliver his own message.” Fichte's aim was to produce, not pupils, but original thinkers. If we follow out the history of Fichte's influence, we can understand how it was that this man, the most German of the German philosophers, did not train any real students of philosophy. He founded no school of philosophy. But the direct relationship which he established with his pupils again and again produced men of mark.

Now Fichte was aware—inevitably, since he sought to lead the minds of men up to a direct contact with creative spiritual reality—he was aware that he must speak in quite a special way. Fichte's whole style was indeed hard to follow. None of those who attended any of his courses at Jena had ever come into contact with such teaching before. Schiller himself was astonished at it, and Fichte once discussed with Schiller how his, Fichte's, teaching activity and his manner of presentation appeared to himself. For example, Fichte remarked; “Of course, if people just read what I have said, then it is impossible, as people read to-day, that they should comprehend what I am trying to say.” Then, taking up one of his books, he attempted to illustrate how, in his judgment, his work should be read aloud. Then he said to Schiller: “You see, people nowadays do not know how to recite inwardly. But people can only grasp the inner meaning of my lectures by really reciting them mentally, otherwise it is lost.” Certainly Fichte's own rendering of his lectures was no mere reading, it was direct speech itself. Therefore even to-day we ought in studying Fichte to recite his words mentally against the background, as it were, of his whole spiritual life, which merits our attention as representing the spiritual life of the whole German people. Even to-day we ought still to train ourselves in reciting and listening inwardly to those passages of Fichte which otherwise seem so dry and so bare.

We have now reviewed in our minds Fichte's spiritual development and reached one of the peaks of his spiritual life. It is right therefore to glance back for a moment over this remarkable evolution. We first visualised Fichte as he stood before Baron von Miltitz in his blue peasant smock, a sturdy red-cheeked peasant boy who had no other education than that open to his class, but who, even as a nine-year-old child, had assimilated that education till it had become the most fundamental possession of his soul. In him we have an example of a soul grown to maturity wholly out of the midst of the German people, without at first receiving any culture other than that which belongs to the common every-day life of the German people. We have followed this spirit through difficult phases; this spirit—whose ideal it really is to remain within the people, but yet is bound to yield to the deepest motives of his being—can be followed in his course as he rises to the loftiest heights of inner spiritual growth and work, until at last he becomes, as we have been able to illustrate, a moulder of men. We are following the road traversed by a German spirit growing directly out of the people and climbing by its own strength alone to the topmost peaks of spiritual being.

Thus up to the spring of 1799 Fichte discharged the duties of his teaching post at Jena. Even before that time all sorts of dissensions had arisen, for it must be admitted that Fichte was not by any means the kind of man who is easy in intercourse, the kind of man willing for the sake of friendly relations to use roundabout methods and facile gestures in his dealings with other people. But here we come to an important point, which has significance for the whole of the German life of that epoch.

One person in particular felt deep satisfaction—a feeling which Goethe also shared—at having been able to call Fichte to his University at Jena: this person was the Duke, Karl August. And we may well, I think, record here the singular tolerance shown by Karl August in calling to his University the man who had most freely applied the Kantian philosophy in criticism of revealed religion; and moreover in inviting to his University the man who had most boldly and outspokenly taken a stand for the freest ideals of human development. It would be, I feel, a failure to do justice to Karl August, that noble spirit, if we passed on without pointing out what unusual broad-mindedness this German prince must then have needed, in calling Fichte into his service. This invitation was described by Goethe as a piece of audacity; and I should like to remind you of the world of prejudices which Karl August and Goethe, who in the nature of things were bound to be the chief authors of this invitation, had to face in taking it on themselves to bring Fichte to Jena. As I say, it would be almost an injustice not to point out Karl August's remarkable freedom from all prejudice. And to illustrate this I should like to read out a passage from Fichte's book entitled: Suggestions for the Enlightenment of Public Opinion on the French Revolution:

“They (Fichte is referring to the European princes, including those of Germany) are for the most part brought up in indolence and ignorance, or if they know anything it is a kind of knowledge specially concocted for them; it is a notorious fact that once they are on the throne they neglect to go on with their education, that they read no new works except perhaps shallow sophistries and that they are invariably behind their times by at least as many years as they have reigned.”

That passage is from the last book which Fichte had then written—yet the Duke Karl August invited this man to his University!

Anyone who gives a little attention to the whole situation of Fichte and those who had sent for him will come to this conclusion: that those people who held the view of the great and magnanimous Karl August and Goethe had undertaken a campaign against the people of their immediate circle, who were altogether and absolutely in disagreement with the idea of sending for Fichte. And this was a campaign which was not easy to undertake; for as already stated, it was not possible with Fichte to make use of manoeuvres such as are so generally practised in the world. Fichte was a man who by his awkwardness, by his bluntness often offended the very people whom it was most desirable to avoid offending. He was not a man to make smooth gestures: he was a man who, if something did not please him, would strike out with his fist against the world. And the manner in which Fichte was then using his whole energy to impart his message to the world was admittedly such as to cause Goethe and Karl August some distress; it was not easy for them, it was very hard for them to put up with it, and they were distressed.

And so little by little the storm-clouds gathered. First of all, Fichte wanted to give a course of ethical lectures, those which are printed under the title “Lectures on the Morality of the Scholar.” The only suitable hour that he could find was on Sunday. But this was a shocking suggestion to all who held that it would be a profanation of the holy day to address the Jena students on a Sunday on the subject of morality as Fichte conceived it. And protests of every sort and kind poured in upon the Weimar Government, upon Goethe and Karl August. The whole Senate of Jena University passed a unanimous resolution to the effect that a deplorable sensation and infinite mischief would result if Fichte were to deliver lectures on morals in the University on Sundays—he had selected the hour of the afternoon church service. In this affair Karl August was forced for the time being to leave Fichte's adversaries in possession of the field. But once again it would not be right to pass on without drawing attention to the manner in which he did it. The following is an extract from the letter sent by Karl August to the University of Jena:—

“In accordance with your request we have resolved that the above-mentioned Professor Fichte shall be permitted to continue his moral lectures on Sunday only after the close of the afternoon church service.” However, Karl August was brought to this decision only on account of “a circumstance so unusual as the arrangement of lectures of this kind during the hours appointed for Divine Service.” In the official decree sent by the Duke to the University Senate he wrote in reference to these lectures:—“We have been glad to assure ourselves that if his (Fichte's) moral lectures resemble the accompanying admirable essay from his pen, they may well prove to be of the highest value.”¹

But the attack was pressed home. The enemy never afterwards let go their hold. And so, in 1799, came about that unhappy controversy over the charge of atheism, as a result of which Fichte had to relinquish his position as lecturer at Jena. A younger man named Forberg had contributed to the periodical Fichte was then editing, an article which incurred from a certain quarter a charge of atheism. Fichte, for his part, thought that what this young man had written was rather imprudent, and wished to add marginal comments. Forberg disagreed with this suggestion; so that Fichte in that lofty manner of his which he used not alone in great matters but also in the smallest ones, would not hear of rejecting the article because he disagreed with it, and would not add marginal notes against the author's will; however, he wrote in the form of a preface some lines about the basis of the belief in the divine governance of the world. These lines of his were wholly imbued, through and through, with the spirit of genuine and deeply-felt reverence and piety, exalted to that spiritual level of which Fichte said that it was the only true reality, that we can only grasp reality when the Ego feels itself moving in the sphere of the spirit, immersed in the spiritual stream of the world. We must not, therefore, he added, apprehend the existence of God by any external revelation or external knowledge whatever. We must apprehend the existence of God in the living process of creation. We must sense the creative process of the world by standing in the stream of it, ourselves ceaselessly creating and so attaining our own immortality.

But in consequence of this article the charge of atheism was now turned against Fichte himself. It is impossible to relate here the full details of this controversy. It is indeed grievous to observe how Goethe and Karl August, against their will, had to take sides against Fichte; who, however, would never be restrained, when he felt impelled to communicate his appointed message to the world, from retorting to an attack by a direct blow. So matters went on till Fichte heard that steps were to be taken against him, that he was to be reprimanded. Goethe and Karl August would have preferred to see the matter settled by a reprimand. But Fichte said to himself that to accept a reprimand for ideas drawn from the deepest sources of the human spirit, would mean an offence against honour, not his personal honour, but that of the spiritual life itself. And so he then wrote a private letter, which however was viewed as an official communication and filed among the official documents, to the Minister Voigt at Weimar, to the effect that he would never accept any reprimand, no, rather he would take his departure! And whenever Fichte wrote about matters of this kind he wrote as he spoke. It used to be said of him that he had a sharp tongue when necessary; and in correspondence too he could be cutting towards anybody, whoever it might be. Thus the authorities had no alternative, unless everything were to be turned upside down at Jena, but to accept the resignation which Fichte had not really meant to tender, for his private letter had been treated as an official communication. At any rate that was how it came about that Fichte had to give up his post as teacher at Jena, which had been blessed with such fruitful influence.

Shortly afterwards we see him appear at Berlin. He has now approached from a fresh angle the position of the Ego in the ever-moving stream of the world-spirit. The book which he then wrote (and which can now be bought cheaply in Reklam's Universal Library) was called Die Bestimmung des Menschen (The Destiny of Man). Into the composition of this work he threw his whole being and energy. In it he strove to show how those who only view the world of the senses from outside, co-ordinating it with the understanding, can only point the way towards a meaningless view of the world. The gist of Part I is to show how in this fashion one arrives only at a dream-reflection of life. The object of Part II is to show how the mind thus comes to regard the world as a chain of exterior necessities. And in Part III we come to the enquiry as to how the soul fares when it seeks not merely an image but a direct participation in that great creative process of all existence. After putting the finishing touches to the work, Fichte wrote to his wife, whom he had then left behind at Jena: “I have never before looked so deeply into religion as during the composition of the last part of this work, The Destiny of Man.”

Apart from a short interval in 1805, which he spent at the University of Erlangen, Fichte passed the remainder of his life in this world at Berlin. At first he gave private lectures at the various houses in which he lived, lectures of an impressive character; subsequently he was invited to assist in the newly-founded University, to which we must now turn our attention.

As I said, apart from the short interlude in 1805 at Erlangen, his work now lay in Berlin. He was still drawing from ever fresh sources in his soul the ideas which he had to impart to the public. So at Erlangen, continually recasting his ideas in a fresh mould, he presented his theory of knowledge, his outlook on the world. Strangely enough, whereas at Jena he had from the beginning of his course a fair audience which steadily increased, and similarly in Berlin, the number of his hearers in Erlangen dwindled by one half in the course of the term. Everyone knows how professors generally take such a falling-off; anyone who has any experience knows that they simply have to accept it. But Fichte did not react to it in that way. One day when his audience at Erlangen had diminished to one half, he referred to it, taking for granted that his words would reach also those who had stayed away, in one of those thundering tirades in which he demonstrated to people that, if they would not hear what he had to say, then they were good only for external historical knowledge, not for intellectual knowledge. And after going on to discuss what a man should become in life if in his spiritual strivings he rejected this intellectual kind of knowledge, he continued as follows:—“Now as to the time of my lectures. I have heard how much dissatisfaction is felt at the choice of time. I will not consider this strictly according to principles which are really self-evident and which would have to be applied here. I will take it that the persons concerned are only misinformed, and will try to put them right. No doubt they may say that there is a tradition in this matter dating from long ago. Supposing that this were the fact, I should have to reply that grave abuses must have existed in the university from the earliest times. ... I myself have held at Jena from six to seven o'clock in summer and winter a course such as this, attended by hundreds, whose numbers used to increase considerably towards the close. I must say openly that when I arrived here I selected this hour because no other was available. Now that I have realised the point of view adopted towards it, I shall select it deliberately for the coming summer.

“At the back of all these difficulties we find a deep-seated incapacity in people to occupy themselves and a great deal of shallowness and ennui, so that after a meal has been taken, by God's grace, at midday, people find it unendurable to stay any longer in the town. And even if you were to give me proofs—which I hope it would be impossible to supply—that such has been the custom at Erlangen since its foundation, in the whole of Franconia, indeed throughout South Germany, then I would not hesitate to answer that in that case shallowness and futility must have made their headquarters at Erlangen and the whole of South Germany.” Whatever one may think of such outbursts as this, it is truly characteristic of Fichte as regards his intense concentration on the spiritual message which he was trying to deliver to mankind. Whenever he spoke he did not seek merely to say something but to do something for men's souls, to lay hold on them; thus every soul who stayed away was a real loss, not for himself but for the purpose which he was trying to realise for mankind. For Fichte the word was also an act. Since he himself dwelt within the spiritual world, it was possible for him through spiritual communion to gather others around him within that world, because he was himself within it and was no mere theoretical champion of the principles he professed when he said: “Reality is not in the outer world of the senses but in the spirit; and whoever knows the spirit can perceive behind all sensuous existence the spiritual reality.”

And to him this was no mere theory, it was also a practical reality, as was proved at a later date at Berlin by the following incident. One day when his audience was assembled in the lecture hall, which was near the Spree Canal, a terrible message was brought. Some children, with Fichte's son among them, had been playing down there; a boy had fallen into the water and it was thought to be Fichte's son. Fichte and a friend set out, and in the presence of all his students, they pulled the boy out of the water. Although the boy bore a close resemblance to Fichte's son, it was not in fact he. Yet for a moment Fichte had been convinced that it was his son. He did what he could for the child, who however was dead when taken from the water. Anybody who knows the intimate family affection in Fichte's household between him, his wife Johanna and their only son, will realise something of what Fichte went through at that moment; the terrible shock that he underwent and then the transition from this shock to the deepest joy when he was able to clasp his son in his arms. When he had done this and changed his clothes, he proceeded to deliver the remainder of his two-hour lecture just as he always did, that is, wholly intent on his subject.

This was not a unique instance. Often and often did Fichte give similar proofs of his integral loyalty to the world of the spirit. For example, it was at this period at Berlin that he delivered public lectures which were intended as a criticism and a severe indictment of his age. He passed in review one by one the various epochs of history. But it was, he said, the age in which he lived, which had brought selfishness to the extreme limit. And in that age of selfishness he found himself confronting the personality of Napoleon, in whom, in his view, this selfishness was incarnate. During all this period when the Napoleonic chaos was enveloping north and central Germany, Fichte never in his heart viewed himself otherwise than as Napoleon's spiritual antagonist. And so we get his character study of Napoleon, of which it may be said that an image of the Emperor, profoundly German in its approach and in its vigour and based on the loftiest philosophical standpoint, had shaped itself in the mind of this German thinker who had grown out of that peasant boy in a blue smock of whom earlier we had a glimpse. We have come now to a state of human existence at the present time, said Fichte, in which people have lost their consciousness of the spiritual influence which pulsates through the world and also through human existence and evolution, and which, in the form of the moral impulses, carries mankind forward from epoch to epoch; of the truth that in the march of history man is only of value in so far as he is sustained by what is permanent from age to age in the moral impulses and the moral order of the world. Of all this people no longer know anything. We have arrived at an epoch in which we see one generation succeed another like links in a chain. Even the best minds, said Fichte, have forgotten the moral principles which must pervade these links. And in such a world we encounter the personality of Napoleon, an inexhaustible source of energy indeed, but a man who, though he may have had in his soul occasional glimpses of freedom, has never formed any true notion of the real all-embracing ideal of freedom as it works from age to age in men's moral aspirations and in the moral framework of the world. And from this fundamental deficiency that a personality which is only a shell, without any true spiritual core, can yet wield such immense force, from this phenomenon Fichte traced the personality, the whole “catastrophe” as he expressed it—Napoleon.

In mentioning this and in placing side by side these two personalities—Fichte, the most forceful exponent of the German outlook with his view of Napoleon, and on the other side Napoleon himself—reference should be made to an observation attributed to Napoleon at St. Helena, after his downfall; for it is only in this light that the whole situation can be clearly grasped. At St. Helena, after his downfall, Napoleon expressed himself as follows: “Everything would have gone all right. I should not have fallen before all the Powers which ranged themselves against me. With one factor only did I fail to reckon, and it is this that really brought about my downfall, namely—the German philosophers!” Let narrow minds say what they will about the value of philosophy; this piece of self-revelation from Napoleon's own lips has more weight, I think, than all the objections that might be raised against Fichte's idealism, which indeed had a thoroughly practical aspect.

Finally, it is possible to adduce another proof, a proper historical proof, that it is not so difficult for an idealist such as Fichte to be practical when occasion demanded. It had become necessary for him to enter as a partner into his father's business, which had now been taken over by his brothers. We see him accordingly as a partner in the family ribbon-weaving business. His parents were still alive; and we may note that he proved to be a good and prudent business man, capable of lending valuable assistance to his brothers, who had remained simply men of business. A man such as Fichte has many critics who say: “Oh these idealists, they dwell in a dream-world, they understand nothing of practical life!” But it may well be imagined that Fichte from the depth of his being, and especially in his lectures on Die Bestimmung des Gelehrten (The Vocation of the Scholar), had something to say which cannot be too often repeated in the face of those who point to the unpractical nature of idealism, of the spiritual world altogether. In the introduction to this course of lectures Fichte made the following observations:—

“That ideals cannot be demonstrated in the actual world is a fact which we know perhaps as well as our critics, perhaps better. We merely assert that reality must be judged with reference to these ideals and must be modified by those who feel in themselves the strength to do so. Supposing however that our critics cannot even concede so much; well, seeing that they are what they are, this inability will mean small loss to them, and none to the world. It will simply mean that they do not count in the process towards the ennoblement of mankind, which anyway will go forward without any doubt; as to these others, may kindly nature have them in her keeping, granting them in God's good time rain, sunshine, wholesome nourishment and proper circulation of the blood, and, in addition to all these—right thoughts!”

The significance of ideals, the significance also of practical life, was something already quite clear to the mind of this German. But then Fichte's was a nature which stood by itself. He may be called one-sided; but this one-sidedness must occur sometimes in life, just as there are certain forces which must occasionally overshoot the mark in order to achieve the best results.

Undoubtedly Fichte's behaviour often had a rough side to it, as when apart from his lectures on the principles of morality, he attempted to take practical steps at Jena against the tyranny of routine, and against drinking and loafing ways among the students. He had by now a certain following in student circles. Further, as a result of his influence, petitions had been presented to the authorities asking for the abolition of this or that society which was particularly given to disorder. As we have seen, Fichte was a rugged nature, not skilful in making smooth gestures, but quite likely, metaphorically of course, to strike out fiercely with his fist now and then; and indeed matters came to such a pass that the majority of the Jena students were altogether opposed to Fichte and his practical moral influence. So they banded themselves together and smashed his windows. To Goethe, though he respected Fichte and was respected by him, the incident suggested a humorous comment. “Why yes,” said Goethe, “that is the philosopher who derives everything from the Ego! It is truly an inconvenient way of being assured of the existence of the non-ego, to have one's windows smashed; that was not what one assumed as the contrary of the Ego.”

All this, however, does not mean that there was any lack of harmony between Fichte's and Goethe's philosophical outlook. And Fichte was profoundly right in the feeling he expressed in a letter to Goethe on 21st June, 1794, soon after the beginning of his lectures at Jena, when sending to Goethe the proofs of his work on the Theory of Knowledge:

“I regard you, and have always done so, as representing the purest spirituality of feeling at the point so far reached by human progress. Philosophy rightly turns towards you, for your feeling is its best criterion.”

And Goethe wrote to Fichte, after receiving the pages of the Theory of Knowledge: “There is nothing in your work which is not altogether in line with my own customary way of thinking.” Again, in another letter to Fichte, referring also to the Theory of Knowledge: “These ideas are indeed now in harmony with nature; but men's minds must also come into harmony with them and I believe that you will be able to present them in the right way.” And if anyone to-day should assert that he finds this Theory of Knowledge, as then published by Fichte, dry and unlike Goethe, or that Goethe would have had no taste for such things, one must reply to this criticism as I replied when publishing the letters of Fichte to Goethe, in the Weimar Schiller-and-Goethe Archives, in the Goethe Year-Book of 1894.² In the Goethe-Schiller Archives there are extracts from Fichte's Theory of Knowledge in Goethe's own hand, accompanied sentence by sentence by the ideas inspired in him reading Fichte; and after all it is intelligible that Goethe, one of the most German among Germans, out of the pure spirituality of feeling with which he sought for a fresh outlook on the world, should inevitably hold out his hand to the man who as the most German of all Germans was in quest of a philosophical outlook based on the force of pure reason alone. Goethe once also, by the way, expressed very aptly his relationship towards the philosophy of Kant. What he said was—not word for word, but in substance—as follows: Kant had argued that, by turning his attention outward upon the world, man can only arrive at sense-knowledge. But his sense-knowledge is nothing but appearance, merely something which man himself by his point of view introduces into the world. Knowledge must be deposed from its seat, for it is only by a belief that it is possible to arrive at freedom, at infinity, at a conception of the divine spiritual existence. And this attempt to arrive not at a belief, but at a direct insight into the spiritual world, this attempt to bring the individual creative process into communion with the creativeness of the divine world spirit, this attempt which Kant believes to be impossible, would be, as he terms it, the “venture of reason” and Goethe's comment on this is: “Very well then, an attempt must certainly be made to undertake, undaunted, this venture of reason! And assuming that a man has no doubts of the spiritual world but believes in freedom and immortality in God, why should he not face this venture of reason and with the creative element of the soul transport himself into the heart of the creative process which ebbs and flows through the world?” In Fichte, Goethe found a conception of the same venture, only imagined in another way.

And indeed it had to emerge sooner or later, albeit in a rugged form, this urge towards spirituality, towards the apprehension of the all-creating world-intelligence, towards the state where the creative Ego indwells in the creative world-being and is one with it. And in Fichte's view the impulse in this direction was to be given by his Theory of Knowledge. In this theory the very spirit of the German people produced before the world what it had to utter about life and the world and the aims of mankind; it was as it were a direct gesture from the German people, from out of which we see Fichte's soul mount upwards to the heights. Indeed he himself was aware that his philosophy was always rooted in his living intercourse with the spirit of the German people. This spirit found here, it is true, only such expression as it could, seeing that it had first to emerge through the medium of such a rough-hewn personality as Fichte's. No, truly, his was not a personality easy to deal with. Of this we find again another illustration in the following connection. When a University was to be founded at Berlin, and it fell to Fichte to work out a scheme for it, his plan, worked out to the smallest details, showed what his conception of a University was like. And what was his idea? In this University to be started at Berlin he wanted to build something so fundamentally novel, especially for the beginning of the nineteenth century, that—we may say it without the slightest fear of contradiction—this novelty is as yet unrealised anywhere in the world, and the world is still waiting for it. Needless to say, Fichte's scheme was not put into practice, though indeed he was aiming at nothing else than, as he expressed it, to make the University into a “School of training in the scientific application of intelligence.” What was this University to become? A place of nurture, which might be termed a school of training for the scientific use of the intelligence! Accordingly, it was to turn out, not specialists in this subject or that, such as philosophers or natural scientists or physicians or jurists, but human beings so closely fitted into the structure of the world as to have entire command over the art of using their intelligence. Only imagine what a blessing it would mean if such a University really existed anywhere in the world! if actually we could find realised anywhere a school that would turn out people who have made their inner soul so vital that they could move freely within the essential logic of existence!

But truly this personality was not easy to deal with! It was something massive which existed in order to leave a distinctive mark on history. Fichte became the second Rector of the new University. He filled the position so energetically that he was only able to remain Rector for four months; for neither the students nor the authorities concerned could tolerate any longer what he was attempting to accomplish. All this however, just as with Fichte himself, is typical of German national feeling. For when he delivered his Reden an das deutsche Volk (Addresses to the German People), to which, and indeed to the whole great phenomenon of Fichte, I have already repeatedly referred here, not only during the war but also before it—when he delivered these Addresses he knew that he was trying to communicate to the German people what he had, so to speak, overheard in his meditative conversations with the world-spirit. The only response at which he was aiming was to arouse in their souls whatever can be aroused out of the deepest sources of the German being. This manner which Fichte adopted towards his time and towards those whose souls he hoped to raise to a level sufficient for the tasks of the wider universe, all this was unlikely to make any impression on idlers or superficial people, except perhaps to excite their curiosity. But this latter response was the last which Fichte sought to evoke. Needless to say, when such an intellectual phenomenon as Fichte appears in the world, the very easiest course is to turn it into ridicule; there is nothing easier than to play the critic and to laugh at it. People did this a good deal, and the result was sometimes to place Fichte in difficult situations. For example, immediately after his arrival at the University of Jena, he found himself in quite a serious dilemma through his inability to agree with others who after all were also philosophers. Thus there was at the Jena University a man who was the traditional professor of philosophy, a man by the name of Schmid. This man had expressed such vehement condemnation of Fichte's previous work that it was really outrageous that Fichte was now to become his colleague. Thereupon Fichte in turn published a few remarks in the periodical in which Schmid's criticism had appeared. And so the affair went on, backwards and forwards. Fichte assumed his position at Jena just at the time when he was writing in the Jena periodical to which Schmid had contributed “I declare that for me Herr Schmid will no longer exist in this world.” It was a serious matter to take his place beside his colleague in such an atmosphere. A less serious, but no less characteristic incident, was as follows: at that time there was appearing at Berlin a periodical called Der Freimütige (The Independent) directed by the “celebrated” German writer Kötzebue and another man. It was impossible to make out (indeed I believe that even by the most intimate clairvoyance it would not have been possible) the reason why this Kötzebue attended Fichte's lectures. But these doubts lasted only for a while, and presently the reason became clear when Der Freimütige, then a very prominent magazine at Berlin, began to publish the most vicious attacks upon Fichte's lectures. One day Fichte found it more than he could stand. Thereupon he took a number of this magazine Der Freimütige and dissected it before his audience, ridiculing the opinions expressed in the article with the inimitable humour which he had at his command. The countenance of one member of the audience, whose presence there so far had been unexplained, grew longer and longer. And finally Herr Kötzebue stood up with a very long face and announced that he did not see why he should listen to this any longer; so he went off and did not return. But Fichte was heartily glad to be rid of him.

Through the way in which he adapted himself in practice to life, when he was trying to remould the innermost depths of human existence, Fichte knew how to find the tone precisely adapted to the situation before him. Even though he dwelt altogether in the spiritual world, he was yet no otherworldly idealist, but he was a man standing altogether by himself and was accustomed to pay earnest heed to what he felt to be the innermost promptings of his own nature. Accordingly, at a certain time when Napoleon had conquered Berlin and the French were in occupation, he was unable to remain in the city. He did not choose to remain in a city which was under the French yoke. He went therefore first to Königsberg, subsequently to Copenhagen, returning only when he was ready to come forward as the German who could put before his compatriots the very soul of his nation and its national characteristics, in his Addresses to the German People.

Fichte is rightly regarded as a direct expression of German national sentiment, as an expression of that spirit which eternally and profoundly—in so far as we are able to apprehend the spirit of German nationality—dwells in our midst—and not merely in thought. A philosopher, Robert Zimmerman, by no means in accord with Fichte in his philosophical outlook, has finely characterised this aspect of Fichte in the following passage:

“As long as there beats in Germany a heart capable of feeling the shame of foreign domination, so long will the memory of this brave man persist among us; at a moment of the deepest humiliation, amid the ruins of the monarchy of Frederick the Great, in the midst of the French occupation of Berlin, within sight and hearing of the enemy, surrounded by spies and informers, there was a man who yet undertook the task of regenerating from within by the spirit the energies of the German people which had been broken from without by the sword; and at the very moment when Germany's political existence seemed as if annihilated for evermore, this man undertook to recreate it for future generations by the inspiring thought of universal culture.”

It is true that to-day we may think quite differently as to the substance of many of the ideas expressed in the Addresses to the German People, and indeed in Fichte's other writings; but that, as I should like to repeat once more, is not the main question. The main thing is that we should feel the German spirit which pervades his productions, and the renewal of the German spirit in its relations with the world at large, the revival which breathes forth from the Addresses to the German People. The main thing is that we should feel this as the spirit which is now alive amongst us and which we can perceive only in this one instance of Fichte, who has thus taken his place in German evolution—at first, indeed, in a style which attracted widespread notice. Power and energy combined with profound introspection—such were the qualities with which this soul strove to take his place in world evolution. Accordingly, at the period when the end of his life was approaching, in the autumn of 1813, Fichte again found an opportunity of repeating in the most intimate form before his Berlin audiences his whole Theory of Knowledge, after remoulding and recasting it, as a result of further meditations, till it embodied his deepest thoughts. In these Addresses, once more penetrating the souls of his hearers in the way described earlier, he considered again the impossibility for man to go behind the veil of his existence unless he be willing to embrace this existence in the spirit, beyond all sensuous reality. But to those men who believe themselves able to apprehend the truth of existence through the sense-world and the results of sense-experience alone, to these people Fichte proclaimed in these lectures, which are among his last:

“All their knowledge only leads to misunderstanding and vain words; and for that they praise themselves and think all is well. For example, as regards sight: the image of an object is thrown on the retina. Similarly the image of an object is reflected in the surface of still water. Do we therefore hold that the surface of the water can see? What is that further factor which makes the difference between that image in the water and real seeing, the factor which exists in us but not in the water? But these people have not even an inkling of this, for their minds do not reach so far.”

We must become aware, says Fichte, of a special sense, a new sense within one's self, if we mean to experience that existence in the spirit which alone makes all other existence intelligible. “I am, and I am with all my aims only in a supersensuous world.” These words are Fichte's own, and they run like a leitmotiv through all Fichte's utterances throughout his life, which he again confirmed in another way in that autumn of 1813. And what was it that he spoke of then? Of the necessity for men to become conscious that with the outlook on things and the world current in ordinary life and ordinary knowledge one could never get behind the reality of being. We must, he said, become aware that a supersensuous mind dwells in every one of us, and that man can merge his being in a world beyond the senses, and with this supersensuous mind can become, as a creative Ego, one with the stream of the creative pervading world-spirit. It is, he says, as though a seeing man comes to a world of the blind and tries to explain to the inhabitants colour and form, and the blind people deny that these exist. Even so the materialist denies, because he does not possess the requisite sense, like the man who knows: “I am, and I am with all my aims and deeds in the supersensuous world.”³ And with such emphasis did Fichte then impress upon his hearers this existence in the supersensuous, this life in the spiritual, that he said: “Accordingly the new sense is the sense of the spirit; the sense for which only spirit and nothing else whatever has being, and for which also that other, the every-day existence assumes the form of spirit and is transformed into it, for which therefore being as such has actually disappeared.”

It is a glorious fact that in German spiritual development there should have been someone to bear witness in this way to the life of the spirit, in the presence of those who were eager to hear what the German nation, on its highest level, and speaking from the depth of its being, has to utter. For that is what this German nation communicated through Fichte, and it is true of Fichte more than of any other man, that he represented the German soul speaking, at the level it had then reached, to the German nation itself.

Whether we consider this Fichte externally, or whether we look with the inner eye into his soul, always he appears to us as the most direct expression of German nationality itself, not that which is present only at a particular time within the German people, but what is ever present, what is ever there in our midst, if we only know how to perceive it. Through his personality Fichte presents himself to us in such a way that we desire to have his image as if plastically before our souls; and with the mind's eye clearly to see him and hear him as he creates that atmosphere which rises as he speaks between his soul and that of his hearers, so that we seek to draw quite close to him. The result is that we can feel his presence, as I would put it, like that of a legendary hero, a hero of the spirit, who with the eyes of the spirit can always be seen as a leader of his people, if this people only know itself aright! His own people can visualize him, by bringing his image plastically before their souls as one of their chief spiritual heroes.

And to-day, in this age of deeds, in this age when the German people is wrestling as never before for its very existence, we shall do well to evoke with the vision of the spirit the image of this man, who was able to depict German nature and character from the loftiest point of view, but also in the most vigorous individual style, so that of him more than of any other we may believe that, if we understand him rightly, we still have him actually among us. For everything in him is cast so wholly in one mould, he comes forward so directly towards us that as we look at him, he seems to stand before us in his fashion as he lived; whether each single feature stands out from his complete being, or whether we let ourselves be influenced by the most intimate aspects of his soul, in either case he stands before us as a whole. We cannot comprehend him else, for otherwise we comprehend him only blunderingly and superficially.

Yes, we can catch a glimpse of him at his work of kindling among his compatriots the souls of men to surrender themselves, creative in the stream of creation, to the vital forces of the world; ascending, in company with those others, to spiritual experience and entering as a living influence into the process of development of his people. We need but to open the eyes of the spirit. It is only thus plastically that he can be understood; but if we open the eyes of the spirit to his greatness as a national figure, then we shall find him standing in our midst. He endeavoured, as we have seen, to produce effects different from those of other teachers by using language as a medium of doing rather than saying when he came before his audience; in such a way that it was indifferent to him what he said, because he aimed solely at kindling the hearer's soul to deeds of his own, because something had to take place in the souls of his hearers to make them undergo a change between entering and leaving the hall. All this has the quite unusual result that we find his living image, that of a man of the people moulding his fellows, present to our minds; and that we seem to hear him transforming into the words which are themselves deeds those thoughts overheard, as it were, in the solitary meditations and dialogues with the world-spirit, whereby he prepared himself for every single lecture; so that when he had finished speaking, he dismissed his audience as changed people. They had become other beings, not through his strength but through the awakening and kindling of their own. If we understand him rightly in such a way, then we may believe that we hear him clairaudiently as he strives to reach with the sharp edge of his words the spirit which he has already apprehended in the soul, seeking ever—as was said of him—to send out into the world, through his cultivation of the soul, not merely good but great men.

If we indeed form within us a living image of what he was, we cannot fail to hear his words, those words which seemed to be but using this Fichte to communicate a message from the heart of the world, kindling as it came fire and warmth and light. Fortitude vibrated in his words, and moral energy emanated from them. In others too fortitude was kindled by his words as they poured through the ears into the souls and hearts of those who heard him, and from these utterances streamed out into the world a flow of moral energy, when Fichte's followers, with their souls thus aflame with the fire of his eloquence, went out into the world, as we so often learn from contemporaries, as the most capable men of their time. By opening the ears of the spirit we can hear Fichte, if we understand him at all, directly as if he were a living presence speaking out of the heart of his people. And whoever has any ear for such national greatness will hear it still in our midst. It is rare indeed to find ourselves confronted with any spirit in whom we can trace all that he is into every single act of his life. That sense of duty, of the moral order the world, which he embodied at the climax of his philosophical development, can it not already be noted in the seven-year-old boy who threw the Gehörnte Siegfried into the water, because he had conceived a passion for it which he felt to be in contradiction to his duties? The brooding man preparing by meditation for his lectures, with his spirit intent on the mysteries of the world, can he not be found already in embryo in the boy who stood for hours on the moor with his eyes fixed in one direction, lost in the mysteries of nature till the shepherd passed and led him home? That intense fire which inspired Fichte in his teacher's chair at Jena and later when, as he said, he was speaking to the representatives of his whole nation in the Addresses to the German People—can we not feel it already in the incident when he so impressed Baron von Miltitz by his reproduction of the country clergyman's sermon? And if we possess even a little spiritual divination, can we not feel this spirit very near to us in every single act, even in the slightest act of his life? Can we not feel how fortitude of soul, moral energy stream out from this spirit throughout the whole subsequent German development? Can we not feel the lasting vitality, even if we can no longer agree with the ideas in detail, in the Addresses to the German People? Although the work was twice confiscated by the censorship in 1824, it could not be killed; it is alive more than ever to-day, and is destined to live on in men's souls.

How clearly we can see him, this Fichte, standing in our midst! How clearly we can hear him, if we understand him rightly! If we use our spiritual sense we can feel how he thrilled the hearts of his followers, and beyond that of the whole German people in all its subsequent evolution; and we can feel that what he created, the stream of spiritual energy which he contributed to the ever-moving current of his nation's development, must remain something imperishable! We cannot help ourselves, if we understand him aright, we must feel this spirit of Fichte to be

• 1. See Rudolf Steiner: Sonderdruck aus dem Goethe-Jahrbuch, fünfzehnter Band 1894: Neue Mitteilungen. Sieben Briefe von Fichte an Goethe. Zwei Briefe von Fichte an Schiller. (Reprint from the Goethe Year-Book, Vol. 15: New Communications. Seven Letters from Fichte to Goethe. Two Letters from Fichte to Schiller.)
• 2. See Rudolf Steiner: Reprint from the Goethe Year-Book, Vol. 15, 1894: Further Communications; Seven Letters from Fichte to Goethe; Two Letters from Fichte to Schiller. That Goethe was keenly interested in Fichte's philosophy and by no means adopted a negative attitude towards it, is proved by a passage in a letter to Fichte of 24th June, 1794, in which he says about the first sheets of the Theory of Knowledge: “There is nothing in the pages you have sent me which I do not understand or at least believe that I understand, nothing which cannot be easily assimilated to my accustomed way of thinking.” Further evidence of this can be seen in the fact that Goethe made long extracts from this work, still preserved in the Goethe Archives.
• 3. “Imagine a world of people blind from birth, for whom therefore only those things and their relationships are known which can be apprehended by touch. Go among these, and talk to them of colour and the other relationships which are present only through light to the sense of sight. You will be talking to them of nothing, and it is all the better if they say so; for thus you will soon perceive your error and, unless you have the power of opening their eyes, you will desist from useless explanation.”

In the three talks of this week, I would like to discuss the results of the spiritual-scientific research concerning the human being. In this talk I would like to establish a basis to consider the supersensible human being next time and in the third talk two most significant questions, those of the freedom of will and the immortality of the soul.

Concerning our discussion today I am in a somewhat difficult situation, first because the following will be considered in particular compared with the contents of this talk what I have often brought to your attention in the course of these discussions: the fact that the results of spiritual-scientific research are, indeed, in full harmony with everything that natural sciences have performed as great achievements up to now but that which shall be said from the viewpoint of spiritual science just in harmony with the scientific results is in full contrast to that which the naturalists or those who interpret scientific results today say about these scientific results concerning the human being and his nature. On one side complete harmony with the facts, on the other side almost an unequivocal contradiction compared with those who are used to speak about these facts today—this is one objective difficulty. The other difficulty is that I have this talk only, and that that which we will discuss today would have to be the object of at least thirty talks if it should be treated in detail. Thus, I can represent the results only sketchily and can easily be misunderstood in many respects. However, today I do not intend to inform details, rather I would like to evoke a sensation of the direction which spiritual-scientific thinking has to take if it wants to discuss the question of the nature of the human being with the scientific views of the present.

The scientific views have particularly suggested the question of the relation of the human being to the animal realm and of everything that arises from this relationship to the understanding of the human being. What has worked on this question very suggestively is the form that the wholly scientific theory of evolution assumed in the last time. However, one forms wrong mental pictures of the scope and the real character of this theory of evolution, because one grasps the question always too straight, I would like to say, too trivially. So one has the idea today, as if the relationship of the human being with the animals was determined by “strictly scientific research,” the evolution of the human being from the animal realm and again within the animal realm itself the development from imperfect to more perfect beings.

Now it is not at all right to believe that the view that the human physical organisation is connected with the animals is new. It is not new at all. Even if you disregard the fact that you find the traces of it—or, actually, more than traces—already in the science of Greek antiquity, and basically also already with the Church Fathers, nevertheless, something important is contained in the fact that, for example, already Goethe as a very young person had to work his way through certain fantastic ideas of development which asserted themselves just in his time. Someone who knows Goethe from his own biography knows how he rebelled against the idea: if one only produced certain living conditions, animals could change into other animals, or even into human beings. Goethe rebelled against that, although he stood like Herder on the ground of the emergence of one organism from the other, and although they were followers of the “theory of evolution.” Besides, it is important to consider that not the theory of evolution is new as such, but that an older view was immersed into certain materialistic mental pictures that bring on the human organisation to the animal one in other ways as well. The character of interpretation, the whole way of thinking about the things is, actually, essential which has appeared in modern time. If you consider this, it will not be so difficult to find the transition to those mental pictures of evolution that we have to consider here today.

Someone who believes today to stand with a certain materialistic direction of thought on the firm ground of science and to have to characterise this theory of evolution says at first, the modern view of the origin of the human being from the animals stands in contrast with the superstitious biased way which still goes back anyhow to the Mosaic history of creation.—It cannot be my task today to speak about the Mosaic history of creation. I believe that it has often led to misunderstandings about what forms its basis, and that one deals with it in reality with an ancient human wisdom. That just as a side note. What is important to be considered today is that in an especially significant point the scientific theory of evolution is in full harmony with the Mosaic history of creation. That means this that in the course of the evolution of the living beings the human being appeared as it were as the most perfect animal or anything else when the remaining animals had anticipated their development already before him that he appears as it were as human being after the animals. The modern scientific worldview has this in common with the Mosaic history of creation.

Just the today's consideration must oppose that in particular. Thus, one could say, the novel aspect of this spiritual-scientific history of evolution consists of the fact that it must break just with that what faces it as a quite sure result today. Indeed, some of the mental pictures that can originate only on the ground of spiritual science are necessary if understanding should develop for such things, which are discussed today. It is necessary, for example, that one gets clear about such theoretical disputes, as they are quite usual that they must disappear, however, and will disappear, just if spiritual science settles more in the human souls.

Today you still meet the different worldviews that are apparently contradictory. On the one side, there are those human beings who interpret the world and its phenomena materialistically. One calls them “materialists.” The “spiritualists” are on the other side—not the “spiritists.” are meant, but “spiritualists” in the sense of German philosophy. The former represents the view that only the material is the basis of all being and becoming, and that the spiritual develops as it were from the material and its processes. The spiritualists emphasise, above all, that the “spirit” is to be observed as such in the human being that one has to take the spirit as starting point in case of every world consideration. It is completely irrelevant to spiritual science whether somebody takes materialism or spiritualism as starting point. The only which spiritual science demands from itself and from others is that one thinks the inner contents of thoughts and research through to the end. Let us assume that somebody becomes a materialist by his special disposition: if he really envisages the material and its phenomena and does research until the end, he gets without fail from the material to the spirit. If anybody is a spiritualist and does not deal with the spirit purely theoretically, but grasps it in its reality in such a way that he also grasps the manifestations of the spirit in the material, then the spiritualist also understands the bases and ramifications of the material processes. The starting point of the true spiritual-scientific researcher is quite different. It concerns that one has the inner courage to think the things through to the end really. However, this requires a certain power first which wants to think the things through to the end and secondly the ability to consider the phenomena really which one faces. Concerning the latter one can do strange discoveries. Who believes, actually, today that he stands more on the ground of the facts? This one stresses at every opportunity.

I have repeatedly pointed to an event in the sixties of the last century. However, it is always interesting to point to this fact once again. The philosophy of Eduard von Hartmann attempted to overcome the materialist interpretations of scientific results. When the Philosophy of the Unconscious appeared, the naturalists agreed that there a completely dilettantish philosopher talked about nature in such a way and knew, nevertheless, nothing right about that. Refutations of the Philosophy of the Unconscious were written. Among these refutations, one appeared by an anonym under the title The Unconscious from the Viewpoint of the Theory of Evolution and Darwinism. The author of this writing set himself to oppose this dilettantish opponent of Darwinism. Haeckel, Oscar Schmidt, and others said about this writing: it is a pity that this anonymous has not been called; we consider him as one of ours; since nobody can say the truth better than this anonymous against this scientific dilettante Hartmann.—They also contributed to the fact that the writing was quickly out of print. The second edition appeared, now with the name of the author: it was—Eduard von Hartmann!—This was once a lesson which was necessary and by which all those should be lectured who believe that somebody must always be a dilettante who does not speak about scientific results like a scientist.

Those listeners who were present at the former talks know that I have emphasised a book of the last time as an especially valuable one, namely The Origin of Organisms - a Refutation of Darwin's Theory of Chance by Oscar Hertwig (1849-1922). I regard this book as especially excellent and especially typical for our time for following reason: Oscar Hertwig, a disciple of Ernst Haeckel, came as a young man from the more or less materialist interpretation of the Darwinist research results.

In his book Oscar Hertwig unravelled—it is a kind of Penelope problem—everything that one regarded as particular achievements of the Darwinist research results. Now from the same Oscar Hertwig a book was published which deals more with other problems; it is called: On the Defence of the Technical, Social, and Political Darwinism. I am in a special position now: I will always regard The Origin of Organisms as one of the best books that was written about these things, and I will have to regard Hertwig's last book as one of the most thoughtless, most impossible products of modern thinking. It shows how clumsy the modern naturalist becomes if he should go over from the accustomed ground to another area. Such a fact is very instructive, and one is in a tragic conflict if one has to admire on one side and to condemn radically on the other side. Now I do not want to speak about this last writing by Hertwig generally and in detail; but I would like to mention one thing only:

I have said just now, every naturalist will stress that he stands on the “ground of facts.” You find a place in this impossible book by Hertwig that one reads possibly in such a way: one has to admire how the modern natural sciences have been initiated by the astronomical researches of Newton, Copernicus, and Kepler. Science has become great because it got used to looking at the things of physics, chemistry and biology just like at the astronomical things. Now I ask you, the consideration of the facts that are immediately round us should take place after the pattern of that area where the facts are so far away from us? I am convinced that most readers overlook such an unbelievable contradiction. It appears just in such a contradiction that a significant researcher cannot think so far that this research can be lifted into the spiritual.

Because of those and similar things it has happened that the whole modern theory of evolution has taken its starting point from too straight, too abstract mental pictures which are not able at all to approach the real facts, in particular not the facts which also refer to the solution of the big riddle of the human being.

This human riddle is to be characterised from the start in such a way that the human being seems to be assigned by his whole position in the world not to know at first what he represents in the world and how he stands there in it to get that only from the depths of his being what can enlighten him about his real being. This is also the sense of spiritual-scientific research that that is brought up from the depths of the human mind by special exercises which slumbers, otherwise, in him, which the usual consciousness does not apply at all, and which enables the human being for the “beholding consciousness.” Not before from the depths of the human soul that is brought up what I have called the beholding consciousness in my book The Riddle of Man where the human being has to deal with that which one can call “spiritual eyes” and “spiritual ears” to have a spiritual world around himself, then only one can generally tackle a solution of the big riddles.

These explanations should confirm it: the human being oversleeps his being. A part of the talks should show that the human being oversleeps a part of his being and continues the sleeping state into the waking state. In the depths of his being, something is perpetually sleeping, and his being must be awakened only. As you need that in the usual day life which sleep gives, you need for the usual knowledge if it should be fertile that which the human being oversleeps in his being perpetually. I said, we have to consider the facts at first that are round us. It matters in particular that you put yourself in the position to consider the difference of human being and animal from the viewpoint of the beholding consciousness; since, otherwise, you cannot attain knowledge of the development and origin of the human being and the animal. Now I want to explain sketchily what one can say from the spiritual-scientific viewpoint about the difference of human being and animal.

The animal realm faces us in most different forms. The animals are variously developed. Hence, one divides them into “genera” and “species.” You know that there have been numerous philosophers who were of the opinion that that which one calls “genus” or “species”—“wolves,” “lions,” “tigers” and so on—are only comprising names. What we meet in reality, is always the “material” which is formed most different by its own configuration only. Against it, one has to observe once impartially what there is, actually. There I have to recall a picture repeatedly which my old friend, Professor Vincenz Knauer (1828-1894, Austrian theologian and philosopher) always used when was talk of these things. He said, nevertheless, those people who state that these are only names that are expressed in these genera and species that it is, however, everywhere the same material they should think about whether it is really the same material that is in a lamb and in a wolf. Indeed, one cannot deny that, scientifically considered, it is the same material. However, one should feed a wolf for longer time with nothing but lambs, and one should try once whether he has assumed something of the lamb nature. There it is quite clear that that which constitutes the “wolf” which determines his configuration is not a mere “name” but something that encloses the material in this configuration.

With which is that associated that develops and configures these different animal species in its way? I have to confess, I touch personal relations very reluctantly, but because I can only outline, it is necessary that I do such a personal remark.

For about thirty years, I look at everything that physiological research produces in relation to these questions and compare it to that which the spiritual-scientific research has to say. It would be very attractive to hold a series of talks by which is proved what I state now. What configures itself in the different animal forms is intimately connected with the correlation of forces in the animal structure. Study the structure of an animal very exactly, but not only in such a way as it presents itself to the outer eye, but study the structure of an animal according to its correlation of forces: how different an animal behaves to gravity and how it overcomes gravity if the hind legs are formed different from the forelegs how different an animal appears according to whether it has hooves or claws and the like.

Study how the animal positions itself with its balance in the given relations, and then you find the most intimate relation between the conditions of earthly balance and the kind how the animal is positioned in these conditions of balance. Just these conditions of balance are radically different with the human being and in the animal realm. The human being lifts himself out of the conditions of balance in which the animal is put, by the fact that the line that runs through the spinal cord, runs with the animal in parallel with the earth surface but with the human being, it runs vertically to the earth. I do not mean the wholly outer position, because of course the human being also is in parallel to the earth surface if he sleeps. The human being is organised in such a way that the gravitational direction of the earth coincides with the line of his spinal cord. With the animal, the cerebral line is in parallel to the earth surface. The gravitational line of the human being that runs through his head coincides in certain respect with the main line of the remaining organism. His head rests on the gravitational line of the body; with the animal, it overhangs.

The human being is thereby put in a condition of balance that is different from that of the animal; thereby he is in that condition of balance which he gives himself only during the time of his life, because he is born in a similar condition of balance as the animal. While the human being lifts himself out of the conditions of balance that are forced upon the animal, he lifts himself out of all forces, which form the basis of the different genera and species; he becomes a “genus,” a “species.” He gets free from that what is with the remaining animal beings the reason of the manifold creation; he himself creates his figure, while he gets free from this determinative reason by his upright position.

Everything that is expressed in the human language, in the human thinking is intimately connected with these conditions of balance. Indeed, just the materialist research in the second half of the nineteenth century brought this to our attention; however, it could not completely make use of this fact. Since someone who thinks his way into the subtle configuration of the material can realise that one being in another way takes up the material of the outer nature, it is brought in directions quite different from all other beings. The human being thereby towers above the remaining animal realm. With it is connected that the whole human condition of balance comes about in full measure in the organism itself, while that of the animal comes about related to the world.

Take the coarsest only: the animal stands on all fours; the human being is bound to a certain balance that is not determined from without but is formed in his own organism. Now something particular is connected with this other condition of balance. Since the human being has a vague feeling of this equilibrium position that is similar to dream. This feeling is as vague as a dream, sometimes only vague as the sleep. As what does this sensation of resting on the own body live in the usual consciousness? This sensation is identical with the self-consciousness. What we get to know in the next talk as the human “mind,” which reveals itself in the ego at first, seizes itself in the human organisation in these conditions of balance that the animal does not have. I said, the modern theory of evolution-has something suggestive, so that one can believe that everything is dilettantish that is said against it. It has something fascinating if one says that the human being has as many bones and muscles as an animal has, how could he be a different being? However, in that which the human being has as the same with the animal the ego does not at all live. The ego does not live in the bones and muscles, does not intervene there, but seizes itself in the feeling at first that rests in the equilibrium.

However, there is something else. The animal realm has manifold shapes. Is this manifold configuration not significant for the human being? Because the human being separates by his other equilibrium from all conditions of balance in which the animal is forced, he has his own figure that appears like a summary of the animal figures. However, everything that works in the animal figures enjoys life in him. It is in him, but it is spirit. What is spread out as phenomena manifest to the senses about the most different animal figures is spiritual in the human being. What is it in him?

To the Imaginative observation arises that completely the same lives in the human being that gives the sensory figure to the animal, but as a supersensible nimble element. It lives in his thinking. What causes that we can think about the things is—in supersensible way—the same as that what the manifold genera and species of the animals are. Because the human being breaks away from the diversity of the animals and gives himself his independent figure that is the dwelling place of the ego, he appropriates invisibly what is visible in the animal world. This lives in his thinking. In the animal realm is poured out in the most manifold forms what is poured out in us, while we survey the world with thinking. We pursue what we can observe; we form thoughts about that. Of course, I know everything that can be argued against it. I also know the objection: are you able to behold into the animals? May the animal not have a kind of thinking as the human being has? However, someone who can adopt the Goethean principle that the phenomena are the right teaching if one observes them properly knows that that which becomes obvious in the phenomena is also decisive for the observation. One of the most essential signs is that that which is poured out sensorily about the manifold animal forms lives in the human being in extrasensory way.

While he freed his figure from the formative forces of the animals, he can take this in his supersensible. The animals are more advanced in relation to the sensory configuration than the human being is. The human being has an unstable figure. The animal is built according to the whole earth. With the human being, it is different; he has taken it in his figure. That is why he can grasp that spiritually what is expressed in the sensory form of the animal.

Already in this point, one sees what, actually, the modern theory of evolution suffers from. I am allowed to say, just because I have become a follower of the modern theory of evolution but have tried to lead it really to an end, I have found what it suffers from. It represents everything straight: the imperfect animals, then the more perfect ones, the even more perfect ones, up to the human being. However, the matter is not that way. Someone who considers the phenomena independently, gets on that this only ascending development is actually one-sided; since it lacks an essential element, which is considered here and there, indeed, in our time, but is not really investigated to an end and applied to the single one. One has to deal with a perpetually ascending development and with a perpetually descending development. The descending development would signify what is just so important for the understanding of the human being, and also there I advise you again to consider physiological matters, but without prejudice.

If one stops at the general trivial ideas of evolution, one imagines that the human being is the most perfect one of the animals that even his single organs, even if really here and there descending developments are admitted, are basically in ascending development. This is not the case. I could bring in many examples.

I want to mention one thing only. Study the human eye and compare it to the eyes of the vertebrates: if you go down in the animal realm, you find a more complex construction than with the human being. With him, the eye has become simpler again. I only want to mention that the xiphoid process and the pecten that exist with the eyes of lower animals are not to be found with the human being. The development has forced back them again. The human eye is a more imperfect organ than that of lower animals. The complete human organism has not only become more perfect if one studies it really compared with the animal organisms, but it has also receded. What has happened?

Because certain forces have been disabled, the human being could become a bearer of the spiritual-mental, could take up this spiritual-mental. What I have called up to now is nothing but a degeneration, “devolution,” in contrast to “evolution.” Take that which gives the single animal the form, which it has, and another animal another form: this thought completely determines the whole organisation of the animal. The human being, however, forms back his organisation. It does not advance so far to be determined completely, it goes back to a former level. Thereby he can give himself the equilibrium position which nature does not give him; thereby he gets free from that which nature forces upon the other beings. The whole formation of the human being has stayed behind; from it that originated which became an organ of thinking in the human being. What forms the basis of thinking is the organ of thinking because it is formed back because it has not advanced as far as the animal form has advanced, which expresses the figure externally. The human being lives the form back and can live out the form in thinking in supersensible way as the animal lives out it in the sensory realm.

One more point: we deal with the human being not only with evolution, but also with devolution, with involution. Just because the human being is more formed back than the animal, he can become the bearer of something spiritual-mental generally. With everything that I have explained up to now, something else is connected. Someone who can really observe how in the animal is expressed what must be an organ of imagination, of percipience, of feeling, so the anterior parts of the animal organisation, finds out that that which expresses itself in the form expresses itself objectively. He finds that this part has to deal with imagining, perceiving and feeling, and that the posterior part deals with the will element. Of course, both sides are connected. Because the animal is put in its equilibrium, it has that side by side which the human being has on top of each other: the will organisation on the one hand and the intellectual and instinctive organisation, on the other hand. There is another connection in the animal between the intellectual, imaginative and will element. With the human being, the organs of imagination are above the organs of will. An inner contact is thereby created between the organs of will and those of imagination. Someone who knows to observe the soul life realises that this human life of imagining is characterised by the fact that the will extends into it. Study the problems of attention, you will realise that the will works into it. Thereby the ability of abstract thinking originates which the animal cannot have because its imagination originates beside the will and not above it. And vice versa: the will and the imagining life work together, so that also the will is influenced by imagination.

Only because the organs of will belong to the subconscious ones, the will itself is expressed only like in the sleeping consciousness. The human being has the real will process in the sleeping consciousness as the other processes of the sleeping consciousness. The whole connection of imagining and willing which is typical for the human being is thereby emphasised: imagining is lightened by the will which is with the animal always in a vague, dream-like state. Likewise, the will is more intimately connected with imagining with the animal, it feels much more connected with its will. This causes again that with the human being the free emotional life relates different to imagining and will, enjoys life much more intensely than with the animal. With the animal the emotional life rests in the organisation; it is as it were only a formal arrangement of the life of thought. On the other side, the emotional life of the animal is only an inhibited or uninhibited will life, depending on whether it can reach or not reach something. This is expressed in its whole life. Just thereby, it is much more connected with the whole outer world.

If we envisage this, we can understand something else that, however, only a careful observation of the human soul life can give. Spiritual science has to proceed in many a respect different from the other science that takes up the things often from the trivial imagination and rejects them then because it cannot get on how the things are to be explained. The spiritual researcher will aim more at the positive, will not be content to take up, for example, the idea of immortality, of the continuance of the soul being, but will primarily ask, how does the human being generally get around to having the “immortal” as a thought or as a feeling in himself? How does he get around to assuming that the immortal can play a role in his soul life?

One can understand this only if one can expand the Goethean teaching of metamorphosis so far that one can approach the question, to what extent is the human being dependent on his lower nature in relation to his higher nature that is expressed by his head? While we have tried up to now to understand the special connection of thinking and willing with the human being and animal, now one has to go into that what connects the human being with the animal concerning something that is intimately connected with the problem of evolution. This enters in the animal and human life by the two phenomena of conception—I do not say of birth—what one considers as the first origin of the human, the combination of the male and the female elements, and death on the other side. Conception and death are bound to certain parts of the human and animal organism; in case of conception, this is evident from the start.

Now one has to realise that that which appears at one place in any animal form—it is similar with the plants—is also expressed in other organ systems but transformed. I would like to call attention to the following from the start: how does that behave with the human being and with the animal what is connected with conception and death, because one has already found out, nevertheless, one difference that is directly bound to the organisation? There it becomes apparent that the human and animal head is, actually, only a higher organised, transformed abdomen, as strange as it sounds, just as after the worldview of Goethe the bones of the skull are transformed dorsal vertebrae.

With the physical creation one deals with the fact that the single organ systems are real transformations of each other, and the functions of the organ systems are transformations of each other. What is “percipience”? Percipience relating to the outside world with the senses is a higher developed conception, specified by the different senses. Because the head organism stunts certain other organs, forces them into the limbs, the organism of conception develops to the higher sensory organism of the head on the one side, and thus the progressive conception corresponds to the advanced sense perception of the head. Every organic system develops the whole organism in a way; the head everything that the abdomen contains, the abdomen everything that the head contains. Because the formative forces of the limbs have atrophied that is expressed spiritually what belongs to their life in the head. The ability of production changes into the developing of thoughts. In the head, the organ of thinking is developed simply because the conceptual is developed unilaterally and the productive is formed back, but the productive thereby gives again the basis of the thoughts. Since as animal and human being produce their equals by the other organism, the human being produces himself spiritually: just the world of thought. The world of thought is the spiritualised human being.

This thought has a big scope, and only with deep regret, I exhaust such things in one single talk. Since such things are the result of decades of spiritual research. However, they must be pronounced once, because these things have to be popularised, so that someone who can investigate it in the medical centres and laboratories can also investigate the details, as they must be investigated.

In the animal life, conception and death are apart like beginning and end of the animal life. Conception and everything that is connected with it leads to the knowledge of the progressive development. Everything, however, that determines the death of the animal out of the relations of the earthly life is connected with the retrograde development. One gets on only spiritual-scientifically what conception and death are real for the animal, for the whole evolution of the animal. The animal is seized by everything that is associated with conception and production. This evolution is the highest development of the organic life. It is just like with an increase of the organic life, with fever if you like, that the usual state of consciousness, which is right for its being, is forced back. Thus, a reduction of consciousness is connected with the excitement of the organic life, and the consciousness is increased with everything that is connected with a retrograde. The moment of highest clarification, of most intensive consciousness is the moment of death—and as a spiritual researcher, I am allowed to say, a moment where the animal element approaches the human one; try only once to observe animals at death. These two moments of the highest reduction and the greatest increase of consciousness, conception and death, are with the animal like two widely separated points, like beginning and end.

With the human being, it is different. Because the head lifts out itself in the described way from the remaining organisation, the human being is so organised that he experiences the interplay of conception and death perpetually. This happens during the whole life. We are so organised that we experience in the brain which forms the basis of our thinking in its connection between percipience and will perpetually, transferred to the spiritual, with every production of a thought—but like sleeping or even subconsciously—what the animal experiences, otherwise, only once during conception. On the other hand, death is perpetually involved in our consciousness because the organism changed into the head has the head as its spiritual organism. We are dying at every moment. Precisely expressed: whenever we grasp a thought, the human will is born in the thought; whenever we will, the thought dies into the will. Will and thought belong together in such a way, as, for example, the young man and the old man, while the will thereby becomes will that the thought has died down in it, and on the other hand the will goes through its youth while the thought is born in it.

The human being is perpetually experiencing birth and death. I have described the human spatial configuration with the help of the balance relationships. Concerning time, it is in such a way that with the human being that runs through the whole life which the animal can experience only at the beginning and end; in a dreamish way he experiences conception and death perpetually in his subconsciousness. Because this lives below in the depths of the human souls, emerges from there and the human being becomes vaguely aware of that which he carries as conception and death in himself and not beside himself and thereby has the feeling: his being lives after death and birth, it encloses more than that which starts with conception and ends at death. The human being carries conception and death in himself. I pronounce it in short words. However, if you investigate everything that physiology and psychology can give presently, you will find it confirmed. This generates the idea of immortality in the human being. Thereby he carries the sensation, the thought of immortality really in himself. Only then, you can consider the connection of animal and human being if you regard this.

How does the human being stand there finally? He is more retrograde than the animal is, and this just gives him the basis of his spiritual being. If you check him completely, you find the strange: as the eye is retrograde, everything of his appearance is retrograde, is formed back into the spiritual compared with the animal. He unfolds this on the same conditions on which the animal unfolds its being. The same relations work on the animal and the human being. They work on the human being, while they provide him as it were with a “shell.” What I have described now is, actually, the inside of the human being. This is transformed in such a way that he can produce his own equilibrium that he has that, which takes shape with the animal, in the versatile forms of his thoughts. Thereby he faces the outside world like concluded by a shell.

Spiritual science actually is able to discover only what you can discover in the human being. It can penetrate through this shell. However, what turns out then? Something similar as with the memory. We perceive the outside world as it is, and process it. However, we remember in the later life what we have taken up from the outside world. Today I cannot explain what the organism of memory is based on; but it is based of course not on the organisation of the body periphery, but on that of the body inside. If you go with the beholding consciousness into that what the shell conceals, then you bring up what causes everything in the depth of the human nature that I described today.

The shell is evoked by that which determines the today's animal realm. How does that differ from it, which lives in the human inside? This becomes to the seer like an increased, beheld memory; there he gets up something from the human being that becomes vivid. As well that appears to the usual consciousness which the senses have experienced, something presents itself to the beholding consciousness, if one delves into that what is down there. Then one finds that that time of development which the human being spent together with the animals—the time of the earthly evolution—followed another time for the human being in which the today's animals could not yet develop. The human being developed before the animal realm, but in another figure of course; since he assumed the today's figure because he was put in relations that formed the animals. However, what rests in the “shell” leads back to a former creation of the earth, to a state that we do not get to know by geologic conclusions. We recognise that the human being is older than the animals that the animals originated later. They are related with the human beings but they originated later. Since we come back to a form of the planet when the animals did not yet exist. The planet looked in such a way that on the effect of its conditions that could form which must be protected today with the outer shell, which faces the animal world today.

The seer experiences that as vision first which I have explained as a thought today: he looks back at former states of the earth. However, this gives just the impulse to look at the developmental states in such a way as they are as they must be, so that one can see what one finds if one only looks.

However, there are still other relations. Today one agrees in the trivial scientific life completely to consider the phenomena of the earth like the astronomical phenomena; but it has taken some time until this thought asserted within the modern humanity. One can have an experience. If you come to Mülhausen (now: Mulhouse) in Alsace, you find a monument: On top is a celestial sphere, before it a statue of Johann Heinrich Lambert (1728-1777, Swiss-Alsatian physicist, philosopher), a contemporary of Kant who invented something similar, but much more brilliant than the so-called Kant-Laplace theory. If one still added something that Lambert thought, one would not be far away from that which spiritual science is today.

However, today one is ready that the monument of that man is erected by the decisions of the city council who has a share of modern astronomy. However, if one goes back hundred years from the erection of the monument, one meets something different. At that time, Lambert was a young son of a poor dressmaker. Few people anticipated what was in him, Kant, for example, called him the “greatest genius of the century,” and his father submitted request about request to the city council that the son could get further. Then there one gave him forty francs, but only on the condition that he should leave the city and not return. This was hundred years ago. After hundred years—the monument was erected! Thus, the human development takes place, one example of many.

I come back to my starting point: The modern scientific way of thinking has the same thought with the Mosaic history of creation in common that the human being appears after the animals. Against it, modern spiritual science has to say that the human being precedes the animals, and that one has to go back to such a state in which the human being could only develop that which he was at that time while he had to expose himself to the outer conditions. There one comes back to developmental states of our life on earth, which look different from what one calls Kant-Laplace theory. Externally a primeval nebula may have developed and conglomerated. Some time ago, I have quoted significant words of Herman Grimm: the fact that once later generations will have a lot of trouble to think about the eccentricity of the present, which believed that from such a primeval nebula everything developed that is there now. However, it will take long time, until humanity will be so ripe for a spiritual understanding of the things that one can consider the riddle of the human being as I have done it today.

Then, however, another idea of development arises, and I do not shy away from repeating something that I have already brought to your attention, because I have to show repeatedly from which side life and movement have to be brought in the scientific thinking of our time.

One can have scientific correct thoughts, but these can be very far away from reality. There I have pointed over and over again to that lecture of Professor James Dewar (1842-1923) in London at the Royal Institution in which he explained how the earth would be after 200,000 years. It is calculated quite correctly and one cannot doubt it, just as one can calculate the Kant-Laplace theory quite correctly. One can also calculate this final state of the earth, cooled down below 200 degrees centigrade. There is no mistake: then our atmosphere is condensed into water. Dewar explains it in all details that then the things on earth have assumed other aggregate states. Milk will be solid of course. Indeed, I do not know how it should be produced then; but it will be solid of course. Certain objects will fluoresce; one will be able to coat the walls with protein so that one can read newspapers at night. There is no mistake. However, the question is whether it is not only “right,” but whether it is also “real” whether the thinking knows where it has to stop because it is no longer in reality. Which methods are used to calculate these things? Methods, as for example the following: anybody studies the stomach of a 30-year-old person; he pursues it for more than 300 years and calculates how after 300 years the stomach of this person would be. He can calculate this as well as Professor Dewar calculates the final state of the earth.

Only that is the mistake that then the human being does no longer live, just as the earth does no longer exist after 200,000 years. Likewise, one could calculate how the earth looked 300,000 years ago, because in the same way one can also calculate the Kant-Laplace theory; but at that time the earth did not yet exist. It concerns that one learns to distinguish realistic thinking and only “correct” thinking.

With it, I have said a lot. Since the thought that one gets by the study of the human being to relations where the earth looked completely different is only to be gained if one applies realistic thinking. Then one can also have a thought about how the human being who is protected with the characterised outer shell from the present earthly conditions—which will be quite different from those which Professor Dewar describes—, so that the human being develops into times when the earth will be very different when the today's animals will no longer exist.

This was a spiritual-scientific discussion about the origin and the development of the human realm and the animal realm. Next time I want to show how the human being returns in repeated lives on earth, so that one can again accept Lessing's view of repeated lives on earth. Today I wanted to create a basis to show that spiritual science gets to quite different initial and final states of our earth, and that, indeed, one has to break with the opinion that the animal realm was there first and the human being could then develop on its basis. The human being precedes with his development. Spiritual science will assert these things. A very spirited and vigorous researcher of the nineteenth century, Wilhelm Heinrich Preuss (1853-1909) had an anticipation of it.

There you find the first beginning of these things, but there everything remains more or less assertion. These things can be investigated first if one penetrates with the beholding consciousness into the spiritual-mental of the human being, about which natural sciences cannot speak at all. Since they can only ask, how is the human being related as a spiritual-mental being to the animal organisation? However, the highest of the spiritual-mental does not relate at all to the animal organisation, but it lifts out the organisation, produces quite different equilibrium relationships, so that the experience of conception and death coincides at one moment, so that in the human being by the continuous perception of conception and death the experience of immortality vaguely lights up.

(At the end, Steiner briefly summarises the contents of this talk.)

The tasks assigned to the humanity of the present and of the immediate future are great, significant, and peremptory; and it is really necessary to bring forth a strong soul courage in order to do something toward their accomplishment. Anyone who today examines these tasks closely, and tries to get a true insight into the needs of humanity, must often reflect how superficially so-called public affairs are treated. We might say that people today talk politics aimlessly. From a few emotions, from a few entirely egotistic points of view—personal or national—people form their opinions about life, whereas a real desire to gain the factual foundations for a sound judgment would be more in conformity with the seriousness of the present time. In the course of recent months, and even years, I have inquired into the most varied subjects, including the history and the demands of the times, and have given lectures here on such subjects, always with the purpose of furnishing facts which will enable people to form a judgment for themselves—not with the purpose of placing the ready-made judgment before them. The longing to know the realities of life, to know them more and more fundamentally, in order to have a true basis for judgment—that is the important thing today. I must say this especially because the various utterances and written statements which I have made regarding the so-called social question, and regarding the threefold structure of the social organism, are really taken much too lightly, as anyone can clearly see, for the questions asked about these things are concerned far too little with the actual, momentous, basic facts. It is so difficult for people of the present time to arrive at these basic facts, because they are really theoreticians in all realms of life, although they will not acknowledge it. The people who today most fancy themselves to be practical are the most decidedly theoretical, for the reason that they are usually satisfied to form a few concepts about life, and from these to insist upon judging life; whereas it is possible today only by means of a real, universal, and comprehensive penetration into life to form a relevant judgment about what is necessary. One can say that in a certain sense it is at least intellectually frivolous when, without a basis of facts, a man talks politics at random, or indulges in fanciful views about life. It makes one wish for a fundamentally serious attitude of soul toward life.

When in the present time the practical side of our spiritual scientific effort, the Threefold Social Order, is placed before the world as the other side has been, it is a fact that the whole mode of thought and conception employed in the elaboration of this Threefold Social Order is met with prejudices and misgivings. Where do these prejudices and misgivings originate? Well, a man forms concepts about truth (I am still speaking of the social life), concepts about the good, the right, the useful, and so forth, and when he has formed them, he thinks they have absolute value everywhere and always. For example, take a man of western, middle, or eastern Europe with a socialistic bias. He has quite definite socialistically-formulated ideals; but what kind of fundamental concepts underlie these ideals? His fundamental concept is that what satisfies him must satisfy everyone everywhere, and must possess absolute validity for all future time. The man of today has little feeling for the fact that every thought that is to be of value to the social life must be born out of the fundamental character of the time and the place. Therefore he does not easily come to realize how necessary it is for the Threefold Social Order to be introduced with different nuances into our present European culture, with its American appendage. If it is adopted, then the variations suited to the peoples of the different regions will come about of themselves. And besides, when the time comes, on account of the evolution of humanity, that the ideas and thoughts mentioned by me in The Threefold Commonwealth are no longer valid, others must again be found.

It is not a question of absolute thoughts, but of thoughts for the present and the immediate future of mankind. In order, however, to comprehend in its full scope how necessary is this three-membering of the social organism in an independent spiritual life, an independent rights and political life, and an independent economic life, one must examine without prejudice the way in which the interaction of the spiritual, the political, and the economic has come about in our European-American civilization. This interweaving of the threads—the spiritual threads, those of rights or government, and the economic threads—is by no means an easy matter. Our culture, our civilization, is like a ball of yarn, something wound up, in which are entangled three strands of entirely different origins. Our spiritual life is of essentially different origin from that of our rights or political life, and entirely different again from that of our economic life; and these three strands with different origins are chaotically entangled. I can naturally give only a sketchy idea to-day, because I shall briefly follow these three streams, I might say, to their source.

First, our spiritual life, as it presents itself to one who regards as real the external things, the obvious, is acquired by people through the influence of what still persists of the ancient Greek and Latin cultural life, the Greco-Latin spiritual life, as it has flowed through what later became our high schools and universities. All the rest of our so-called humanistic culture, even down to our elementary schools, is entirely dependent upon that which, as one stream let us say, flowed in first from the Greek element (Diagram 13. orange); for our spiritual life, our European spiritual life, is of Greek origin; it merely passed through the Latin as a sort of way-station. It is true that in modern times something else has mingled with the spiritual life which originated in Greece: namely, that which is derived from what we call technique in the most varied fields, which was not yet accessible to the Greek, the technique of mechanics, the technique of commerce, etc., etc. I might say that the technical colleges, the commercial schools, and so forth, have been annexed to our universities, adding a more modern element to what flows into our souls through our humanistic schools, which reach back to Greece—and by no means flows only into the souls of the so-called educated class; for the socialistic theories which haunt the heads even of the proletariat are only a derivative of that which really had its origin in the Grecian spiritual life; it has simply gone through various metamorphoses. This spiritual life reaches back, however, to a more distant origin, far back in the Orient. What we find in Plato, what we find in Heraclitus, in Pythagoras, in Empedocles, and especially in Anaxagoras, all reaches back to the Orient. What we find in Aeschylus, in Sophocles, in Euripides, in Phidias, reaches back to the Orient. The entire Greek culture goes back to the Orient, but it underwent a significant change on its way to Greece. Yonder in the Orient this spiritual life was decidedly more spiritual than it was in ancient Greece; and in the Orient it issued from what we may call the Mysteries of the Spirit—I may also say the Mysteries of Light (Drawing). The Grecian spiritual life was already filtered and diluted as compared with that from which it had its origin: namely, the spiritual life of the Orient, which depended upon quite special spiritual experiences.

Naturally, we must go back into prehistoric times, for the Mysteries of Light, or the Mysteries of the Spirit, are entirely prehistoric phenomena. If I am to represent to you the character of this spiritual life, the manner of its development, I must do so in the following way: We know, of course, that if we go very far back in human evolution, we find increasingly that human beings of ancient times had an atavistic clairvoyance, a dream-like clairvoyance, through which the mysteries of the universe were revealed to them; and we speak with entire correctness when we say that over the whole civilized Asiatic earth, in the third, fourth, fifth, sixth, seventh millennium before the Mystery of Golgotha, there dwelt people to whom spiritual truths were revealed through clairvoyance—a clairvoyance that was completely bound to nature, to the blood, and to the bodily organization. This was true of a widely dispersed population; but this atavistic clairvoyance was in a state of decline, and became more and more decadent. This “becoming decadent” of the atavistic clairvoyance is not merely a cultural-historical phenomenon, but is at the same time a phenomenon of the social life of mankind.

Why? Because from various centers of this wide-spread population, but chiefly from a point in Asia, there arose a special kind of human being, so to speak, a human being with special faculties. Besides the atavistic clairvoyance, which still remained to these people in a certain sense—for there still arose out of their inner soul-life a dream-like comprehension of the mysteries of the world—besides this they also had what we call the thinking faculty; and indeed they were the first in the evolution of humanity to have this power. They were the first to have dawning intelligence.

That was a significant social phenomenon when the people of those ancient times, who had only dream-like visions of the mysteries of the world arising within them, saw immigrants enter their territories whom they could still understand, because they also had visions, but who had besides something which they themselves lacked: the power of thought. That was a special kind of human being. The Indians regarded that caste which they designated as Brahman as the descendants of these people who combined the thinking power with atavistic clairvoyance; and when they came down from the higher-lying regions of northern Asia into the southern regions, they were called Aryans. They formed the Aryan population, and their primal characteristic is that they combined the thinking-power with—if I may now use the expression of a later time—with the plebeian faculties of atavistic clairvoyance.

And those mysteries which are called the Mysteries of the Spirit, or particularly, the mysteries of Light, were founded by those people who combined atavistic clairvoyance with the first kindling of intelligence, the inner light of man; and our spiritual culture derives from that which entered humanity at that time as an illuminating spark—it is nothing but a derivative of it.

Much has been preserved in humanity of what was revealed at that time; but we must consider that even the Greeks—just the better educated personalities among them—had seen the ancient gift of atavistic clairvoyance gradually wane and become extinguished, and the thinking-power remained to them. Among the Romans the power of thought alone remained. Among the Greeks there was still a consciousness that this faculty comes from the same source as the ancient atavistic clairvoyance; and therefore Socrates still clearly expressed something which he knew as experience when he spoke of his Daemon as inspiring his truths, which were of course merely dialectic and intellectual.

In art, as well, the Greeks significantly represented the pre-eminence of the intelligent human being, or better, the development of the intelligent human being from the rest of humanity; for the Greeks have in their sculpture (one need only study it closely) three types differing sharply from one another. They have the Aryan type, to which the Apollo head, the Pallas Athene head, the Zeus head, the Hera head belong. Compare the ears of the Apollo with those of a Mercury head, the nose of the Apollo with that of a Mercury head, and you will see what a different type it is. The Greek wanted to show in the Mercury-type that the ancient clairvoyance, which still persisted as superstition and was a lower form of culture, had united with intelligence in the Greek civilization; that this existed at the bottom of Greek culture; and that towering above it was the Aryan whose artistic representation was the Zeus head, the Pallas Athene head, and so forth. And the very lowest races, those with dim remnants of ancient clairvoyance—who also still lived in Greece but were especially to be observed near the borders—are plastically preserved in another type, the Satyr-type, which in turn is quite different from the Mercury-type. Compare the Satyr nose with the Mercury nose, the Satyr ears with the Mercury ears, and so forth. The Greek merged in his art what he bore in his consciousness concerning his development.

What gradually filtered through Greece at that time, by means of the Mysteries of the Spirit or of the Light, and then appeared in modern times, had a certain peculiarity as spirit-culture. It was possessed of such inner impulsive force that it could at the same time, out of itself, establish the rights life of man. Therefore we have on the one hand the revelation of the gods in the Mysteries bringing the spirit to man, and on the other, the implanting of this spirit acquired from the gods into the external social organism, into the theocracies. Everything goes back to the theocracies; and these were able not only to permeate themselves with the legal system, the political system, out of the very nature of the Mysteries, but they were able also to regulate the economic life out of the spirit. The priests of the Mysteries of Light were at the same time the economic administrators of their domains; and they worked according to the rules of the Mysteries. They constructed houses, canals, bridges, looked after the cultivation of the soil, and so forth.

In primitive times civilization grew entirely out of the spiritual life, but it gradually became abstract. From being a spiritual life it became more and more a sum of ideas. Already in the Middle Ages it had become theology, that is, a sum of concepts, instead of the ancient spiritual life, or it had to be confined to the abstract, legalistic form, because there was no longer any relation to the spiritual life. When we look back at the old theocracies we find that the one who ruled received his commission from the gods in the Mysteries. The last derivative is the occidental ruler, but he no longer gives any evidence of having originated from the ruler of the theocracy, with his commission from the gods of the Mysteries. All that remains is crown and coronation robe, the outer insignia, which in later times became more like decorations. If one understands such things it may often be observed that titles go back to the time of the Mysteries; but everything is now externalized.

Scarcely less externalized is that which moves through our secondary schools and universities as spiritual culture, the final echo of the divine message of the Mysteries. The spiritual has flowed into our life, but this has now become utterly abstract, a life of mere ideas. It has become what the socialistically-orientated groups latterly call an ideology, that is, a sum of thoughts that are only thoughts. That is what our spiritual life has really become.

Under its influence the social chaos of our time has developed, because the spiritual life that is so diluted and abstract has lost all impulsive force. We have no choice but to place it again on its own foundation, for only so can it thrive. We must find the way again from the merely rational to the creative spirit, and we shall be able to do so only if we seek to develop out of the spiritual life prescribed by the State the free spiritual life,¹ which will then have the power to awake to life again. For neither a spiritual life controlled by the Church, nor one maintained and protected by the State, nor a spiritual life panting under economic burdens, can be fruitful for humanity, but only an independent spiritual life.

Indeed the time has come for us to find the courage in our souls to proclaim quite frankly before the world that the spiritual life must be placed on its own foundation. Many people are asking: Well, what are we to do? The first thing of importance is to inform people about what is needed: to get as many people as possible to comprehend the necessity, for example, of establishing the spiritual life on its own foundation; to comprehend that what the pedagogy of the 19th century has become can no longer suffice for the welfare of mankind, but that it must be built anew out of a free spiritual life. There is as yet little courage in souls to present this demand in a really radical way; and it can be thus presented only by trying to bring to as many people as possible a comprehension of these conditions. All other social work today is provisional. The most important task is this: to see that it is made possible for more and more people to gain insight into the social requirements, one of which has just been characterized. To provide enlightenment concerning these things through all the means at our disposal—that is now the matter of importance.

We have not yet become productive with regard to the spiritual life, and we must first become productive in this field. Beginnings have been made in this direction, of which I shall speak presently—but we have not yet become productive with regard to the spiritual life; and we must become productive by making the spiritual life independent.

Everything that comes into being on earth leaves remnants behind it. The Mysteries of Light in the present-day oriental culture, the oriental spiritual life, are less diluted than in the Occident, but of course they no longer have anything like the form they had at the time I have described. Yet if we study what the Hindus, the oriental Buddhists, still have today, we shall be much more likely to perceive the echo of that from which our own spiritual life has come; only in Asia it has remained at another stage of existence. We, however, are unproductive; we are highly unproductive. When the tidings of the Mystery of Golgotha spread in the West, whence did the Greek and Latin scholars get the concepts for the understanding of it? They got them from the oriental wisdom. The West did not produce Christianity. It was taken from the Orient. And further: When in English-speaking regions the spiritual culture was felt to be very unfruitful, and people were sighing for its fructification, the Theosophists went to the subjugated Indians to seek the wellsprings for their modern Theosophy. No fruitful source existed among themselves for the means to improve their spiritual life: so they went to the Orient. In addition to this significant fact, you could find many proofs of the unfruitfulness of the spiritual life of the West; and each such proof is at the same time a proof of the necessity for making the spiritual life an independent member in the threefold social organism.

A second strand in the tangled ball is the political or rights current.

There is the crux of the cultural problem, this second current. If we look for it today in the external world, we see it when our honorable judges sit on their benches of justice with the jurors and pass judgment upon crime or offence against the law, or when the magistrates in their offices rule throughout the civilized world—to the despair of those thus ruled. All that we call jurisprudence or government, and all that results as politics from the interaction of jurisprudence and government, constitutes this current (see drawing, white). I call that (orange) the current of the spiritual life, and this (white) the current of rights, or government.

Where does this come from? As a matter of fact this too goes back to the Mystery-culture. It goes back to the Egyptian Mystery-culture, which passed through the southern European regions, then through the prosaic, unimaginative Roman life, where it united with a side branch of the oriental life, and became Roman Catholic Christianity, that is, Roman Catholic ecclesiasticism. Speaking somewhat radically, this Roman Catholic ecclesiasticism is also fundamentally a jurisprudence; for from single dogmas to that great and mighty Judgment, always represented as the Last Judgment throughout the Middle Ages, the utterly different spiritual life of the Orient, which had received the Egyptian impulse from the Mysteries of Space (see drawing), was really transformed into a society of world-magistrates with world-judgments and world-punishments, and sinners, and the good and the evil: it is a jurisprudence. That is the second element existing in our spiritual tangle which we call civilization, and it has been by no means organically combined with the other. That this is the case anyone can learn who goes to a university and hears one after the other, let us say a juridical discourse on political law, and then a theological discourse even on canonical law, if you like, for these are found side by side. Such things have shaped mankind; even in later times, when their origins have been forgotten, they are still shaping human minds. The rights life caused the later spiritual life to become abstract; but externally it influenced human customs, human habits, human systems.

What is the last social offshoot in the decadent oriental spiritual current, whose origin has been forgotten? It is feudal aristocracy. You could no longer recognize that the aristocrat had his origin in the oriental, theocratic spiritual life, for he has stripped off all that; only the social configuration remains (drawing). The journalistic intelligence often has very strange nightmarish visions. One such it had recently when it invented a curious phrase of which it was especially proud: “spiritual aristocracy”—this could be heard now and then. What is that which passed through the Roman Church system, through theocratising jurisprudence, juridical theocracy, became secularized in the civic systems of the Middle Ages, and completely secularized in modern times—what is it in its ultimate derivative? It is the bourgeoisie (drawing). And thus are these spiritual forces in their ultimate derivatives actually jumbled up among men.

And now still a third stream unites itself with the other two. If you would observe it today in the external world, where does this third current appear in an especially characteristic way? Well, there actually was in Central Europe a method of demonstrating to certain people where these final remnants of something originally different were to be found. It happened when the man of Central Europe sent his son to an office in London or New York to learn the methods of the economic system. In the methods of the economic life, whose roots are to be found in the popular customs of the Anglo-American world, the final consequence is to be seen of that which has been developed as outgrowths from what I might call the Mysteries of the Earth, of which, for example, the Druid Mysteries are only a special variety. In the times of the primitive European people the Mysteries of the Earth still contained a peculiar kind of wisdom-filled life. That European population, which was quite barbaric, which knew nothing regarding the revelations of oriental wisdom, or of the Mysteries of Space, or of what later became Roman Catholicism—that population which advanced to meet the spreading Christianity possessed a strange kind of life-steeped-in-wisdom, peculiar to it, which was entirely physical wisdom. Of this one can at best study only the most external usages, which are recorded in the history of this current: namely, the festivals of those people from whom have come the customs and habits of England and America. The festivals were here brought into entirely different relations from those in Egypt, where the harvest was connected with the stars. Here the harvest as such was the festive occasion; and the highest solemn festivals of the year were connected with other things than was the case in Egypt: namely, with things that belong entirely to the economic life. We have here without doubt something which goes back to the economic life.

If we wish to comprehend the whole spirit of this matter, we must say to ourselves: Over from Asia and up from the South men transplanted a spiritual life and a rights life which they had received from above and brought down to earth. Then, in the third current, an economic life sprang up which had to develop of itself and work its way up, which really was originally so completely economic in its legal customs and in its spiritual adaptations that, for example, one of the yearly festivals consisted in the celebration of the fructification of the herds as a special festival in honor of the gods; and there were similar festivals all derived from the economic aspect of life. If we go through the regions of northern Russia, middle Russia, Sweden, Norway, or into those regions which until a short time ago were parts of Germany, or to France, at least northern France, and to what is now Great Britain—if we go through these regions, we find dispersed everywhere a population which, before the spread of Christianity in ancient times, undoubtedly had a pronounced economic life. And what ancient customs can still be found, such as festivals of legal practices and festivals in honor of the gods, are an echo of this ancient economic culture.

This economic culture met what came from the other side. At first it did not succeed in developing an independent rights life and spiritual life. The primitive legal customs were discarded because Roman law flowed in, and the primitive spiritual customs were cast aside because the Greek spiritual life had entered. And so this economic life becomes sterile at first, and only gradually works its way out of this sterility; it can succeed in this, however, only by overcoming the chaotic condition created by the introduction of the spiritual life and rights life from outside. Consider the present Anglo-American spiritual life. In this you have two things very sharply differentiated from one another. First, you have everywhere in the Anglo-American spiritual life, more than anywhere else on earth, the so-called secret societies, which have considerable influence, much more than people know. They are undoubtedly the keepers—and are proud to be the keepers—of the ancient spiritual life, of the Egyptian or oriental spiritual life, which is completely diluted and evaporated into mere symbols,—symbols no longer understood but having a certain great power among those in authority. That, however, is ancient spiritual life, not spiritual life grown in its own soil. Side by side with this there is a spiritual life which does grow entirely in economic soil, but hitherto it has produced only very small blossoms, and these in abundance.

Anyone who studies such things and is able to understand them knows very well that Locke, Hume, Mill, Spencer, Darwin, and others, are nothing but these little blossoms springing from the economic life. You can get quite exactly the thoughts of a Mill or a Spencer from the economic life. Social democracy has elevated this to a theory, and considers the spiritual life as a derivative of the economic life. That is what we encounter first: everything is brought forth from the so-called practical—actually from life's routine, not from its real practice. So that going along side by side are such things as Darwinism, Spencerism, Millism, Humeism—and the diluted Mystery teachings, which are perpetuated in the various sectarian developments, such as the Theosophical Society, the Quakers, and so forth. The economic life has the will to rise, but has not yet made much progress, having produced thus far only these small blossoms. The spiritual life and the rights life are exotic plants and—I beg you to note this well—they are more and more exotic the farther we go toward the West in the European civilization.

There has always been in Central Europe something—I might say like a resistance, a struggling against the Greek spiritual life on the one hand and against the Roman Catholic rights life on the other. An opposition has always been there. An illustration of it is the Central European philosophy, of which really nothing is known in England. Actually, Hegel cannot be translated into the English language; it is impossible. Hence, nothing is known of him in England, where German philosophy is called Germanism, by which is meant something an intelligent person cannot be bothered with. In just this German philosophy, however—with the exception of one incident, namely, when Kant was completely ruined by Hume, and there divas brought into German philosophy that abominable Kant-Hume element, which has really caused such devastation in the heads of Central European humanity—with the exception of this incident, we have later, after all, the second blossoming of this struggle in Fichte, Schelling, and Hegel; and we already have the search for a free spiritual life in Goethe, who would have nothing to do with the final echo of the Roman Catholic jurisprudence in what is called the law of nature. Just feel the legal element in the shabby robes and the strange caps which the judges still have from ancient times, and feel it likewise in the science of nature, the law of nature—the legal element is still there! The expression “law of nature” has no sense in connection, for example, with the Goethean science of nature, which deals only with the primordial phenomenon, the primordial fact.

There for the first time is radical protest made; but naturally it remained only a beginning. That was the first advance toward the free spiritual life: the Goethean science of nature; and in Central Europe there already exists the first impulse even toward the independent rights life, or political life. Read such a work as that of Wilhelm van Humboldt, who was even Prussian minister of public instruction—read The Sphere and Duties of Government,² and you will see the first beginning toward the construction of an independent rights life, or political life, of the independence of the true political realm. It is true it has never gone beyond beginnings, and these are found as far back as the first half of the 19th century, even at the end of the 18th century. It must be borne in mind, however, that there are nevertheless in Central Europe important impulses in this very direction, impulses which can be carried on, which must not be left unconsidered, and which may flow into the impulse of the Threefold Social Organism.

In his first book Nietzsche wrote that passage that I have quoted in my book on Nietzsche³ in the very first pages, a premonition of something tragic in the German spiritual life. Nietzsche tried at that time in the foreword to his work, The Birth of Tragedy from the Spirit of Music, to characterize the events of 1870–71, the founding of the German Empire. Since then this strangulation of the German spirit has been thoroughly accomplished; and when in the last five or six years three-fourths of the world fell upon this former Germany (I do not wish to speak about the causes or the guilty, but only to sketch the configuration, the world situation), it was really then already the corpse of the German spiritual life. But when anyone speaks as I did yesterday, characterizing the facts without prejudice, no one should infer that there is not still in this German spiritual life much that must come forth, that must be considered, that intends to be considered, in spite of the future gypsy-like condition. For what was the real cause of the ruin of the German people? This question must also be answered without prejudice. They were ruined because they too wanted to share in materialism, and they have no talent for materialism. The others have good talents for it. The Germans have in general that quality which Herman Grimm characterized excellently when he said: The Germans as a rule retreat when it would be beneficial for them to go boldly forward, and they storm ahead with terrific energy when it would be better for them to hold back. That is a very good description of an inner quality of character of this German people; for the Germans have had propulsive force throughout the centuries, but not the ability to sustain this force. Goethe was able to present the primordial phenomenon, but he could not reach the beginnings of spiritual science. He could develop a spirituality, as, for example, in his Faust, or in his Wilhelm Meister, which could have revolutionized the world if the right means had been found; but the outer personality of this gifted man achieved nothing more than that in Weimar he put on fat and had a double chin, became a stout privy counselor, who was also uncommonly industrious as minister, but still was obliged at times to wink at certain things, especially in political life.

The world ought to understand that such phenomena as Goethe and Humboldt represent everywhere beginnings, and that it would really be a loss to the world and not a profit, to fail to take into account what lives in the German evolution in an unfinished state, but to which must come forth. For after all, the Germans do not have the predisposition which the others have in such remarkable degree the farther we go toward the West: namely, to rise on all occasions to ultimate abstractions. What the Germans have in their spiritual life is called “abstractions” only by those who are unable to experience it; and because they themselves have squeezed out the life, they believe others lack it too. The Germans have not the talent for pressing on to ultimate abstractions. This was shown in their political life, in their most unfortunate political life! If the Germans had had from the beginning the great talent for monarchy which the French have preserved so brilliantly to this day, they would never have become the victims of “Wilhelmism”; they would neither have countenanced this strange caricature of a monarch, nor have needed him. It is true that the French call themselves republicans, but they have among them a secret monarch who firmly holds together the structure of the state, who keeps a terribly tight rein on the people's minds; for in reality the spirit of Louis XIV is everywhere present. Naturally, only a decadent form remains, but it is there. There is no doubt that a secret monarch is there among the French people; for it is really shown in every one of their cultural manifestations. And the talent for abstraction demonstrated in Woodrow Wilson is the ultimate talent for abstraction in the political field. Those fourteen points of the world's schoolmaster, which in every word bear the stamp of the impractical and unachievable, could only originate in a mind wholly formed for the abstract, with no discernment whatever for true realities.

There are two things which the cultural history of civilization will doubtless find it difficult to understand. One I have often characterized in the words of Herman Grimm—the Kant-Laplace theory, in which many people still believe. Herman Grimm said so finely in his Goethe: People will some day have difficulty in comprehending that malady now called science, which makes its appearance in the Kant-Laplace theory, according to which all that we have around us today arose through agglomeration, out of a universal world-mist; and this is supposed to continue until the whole thing falls back again into the sun. A putrid bone around which a hungry dog circles is a more appetizing morsel than these fanciful ideas, this fantastic concept of world-evolution. So thinks Herman Grimm. Naturally, there will some day be great difficulty in explaining this Kant-Laplace theory from the standpoint of the scientific insanity of the 19th and 20th centuries!

The second thing will be the explanation of the unbelievable fact that there ever could be a large number of people to take seriously the humbug of the fourteen points of Woodrow Wilson—in an age that is socially so serious.

If we study the things that stand side by side in the world we find in what a peculiar way the economic life, the political rights life, and the spiritual life are entangled. If we do not wish to perish because of the extreme degeneration which has come into the spiritual life and the rights life, we must turn to the Threefold Social Order, which from independent roots will build an economic life now struggling to emerge, but unable to do so unless a rights life and a spiritual life, developed in freedom, come to meet it. These things have their deep roots in the whole of humanity's evolution and in human social life; and these roots must be sought. People must now be made to realize that way down at the bottom, on the ground I might say, crawls the economic life, managed by Anglo-American habits of thought; and that it will be able to climb up only when it works in harmony with the whole world, with that for which others also are qualified, for which others also are gifted. Otherwise the gaining of world dominion will become a fatality for it.

If the world continues in the course it has been taking under the influence of the degenerating spiritual life derived from the Orient, then this spiritual life, although at one end it was the most sublime truth, will at the other rush into the most fearful lies. Nietzsche was impelled to describe how even the Greeks had to guard themselves from the lies of life through their art. And in reality art is the divine child which keeps men from being swallowed up in lies. If this first branch of civilization is pursued only one-sidedly, then this stream empties into lies. In the last five or six years more lies have been told among civilized humanity than in any other period of world history; in public life the truth has scarcely been spoken at all; hardly a word that has passed through the world was true. While this stream empties into lies (see drawing), the middle stream empties into self-seeking; and an economic life like the Anglo-American, which should end in world-dominion—if the effort is not made to bring about its permeation by the independent spiritual life and the independent political life, it will flow into the third of the abysses of human life, into the third of these three. The first abyss is lies, the degeneration of humanity through Ahriman; the second is self-seeking, the degeneration of humanity through Lucifer; the third is, in the physical realm, illness and death; in the cultural realm, the illness and death of culture.

The Anglo-American world may gain world dominion; but without the Threefold Social Order it will, through this dominion, pour out cultural death and cultural illness over the whole earth; for these are just as much a gift of the Azuras as lies are a gift of Ahriman, and self-seeking, of Lucifer. So the third, a worthy companion of the other two, is a gift of the Azuric powers!

We must get the enthusiasm from these things which will fire us now really to seek ways of enlightening as many people as possible. Today the mission of those with insight is the enlightenment of humanity. We must do as much as possible to oppose to that foolishness which fancies itself to be wisdom, and which thinks it has made such marvellous progress—to oppose to that foolishness what we can gain from the practical aspect of anthroposophically-orientated spiritual science.

My dear friends, if I have been able to arouse in you in some measure the feeling that these things must be taken with profound seriousness, then I have attained a part of what I should very much like to have attained through these words.

When we meet again in a week or two, we shall speak further of similar things. Today I wished only to call forth in you a feeling that at the present time the really most important work is to enlighten people in the widest circles.

• 1. The human being is essentially a spiritual being. When he is engaged in art, science, and religion, he is active spiritually; this activity is his spiritual life.—Editor.
• 2. Translated by Joseph Coulthard, London, 1845.
• 3. “Extirpation des deutschen Geistes zu Gunsten des deutschen Reiches,” Extirpation of the German Spirit in favor of the German Empire—quoted in Friedrich Nietzsche, ein Kampfer gegen seine Zeit (not translated).

Recently I have become aware of mystics who have attempted to elucidate the nature of the human being in the following way. I will quote the result to which they believe they have arrived. They say something like this: If we look at the human being as he walks on earth, his whole existence is a kind of riddle. His soul-being towers mightily above what he is able to represent in his entire humanity, to reveal himself, as it were, in the living out of the interrelationship with other people. Therefore, one must assume - so such mystics think - that man is actually something quite different in his essence from what he appears to be here in his earthly walk. He must be a comprehensive cosmic being, who, according to his inner nature, is much, much more powerful than what he presents himself as being here on earth; he must have forfeited his place in the great cosmos for some reason and must have been banished into this earthly existence – as for example, a mystic follower of this direction - to learn modesty here, to learn to be modest here, to feel small here for once, while in truth he is a great, powerful cosmic being, but who in some way has made himself unworthy to live out this cosmic being.

I know that there are many people who just laugh at such an idea. But the one who understands life from a deeper point of view knows that even such a mystical idea ultimately arises from the great difficulty of solving the riddle of life, which difficulty imposes itself ever more sharply and sharply on the human soul, precisely the more this human soul seeks to delve into true reality. I do not, of course, want to cite anything in particular in support of this idea of a modern mystical trend, which I have just characterized. I just wanted to cite it as something that has also found a place in human souls as a concept. One could just as easily cite a dozen other, more or less philosophical or mystical solutions to the human riddle in abstracto.

If one then tries to understand the reason why the most diverse people try to understand in such different ways, sometimes in quite unusual ways, what it actually means to be human here on earth, one comes to different conclusions. Above all, it is found that precisely with regard to the great, real questions of existence, people do not want to fulfill one thing for themselves, which they certainly admit on a small scale on every possible daily occasion: on every possible daily occasion, man will admit that one should not obscure the truth with one's desires, that what one desires to be true cannot be decisive for the objectivity of the truth. In ordinary life, in small matters, man will readily admit this; but in the great matters we see, as it were, the impossibility for people to arrive at a realistic world view, precisely because people cannot help asserting their desires when it comes to grasping the truth. And most of the time, it is precisely those desires that play a major role that could be called unconscious desires, which a person does not even admit are desires in his soul. Yet these desires are present in the soul; they remain subconscious or unconscious. And that would be the task of spiritual training: to make one aware of such desires that remain unconscious, in order to rise above the illusory life and penetrate into the sphere of truth.

These unconscious desires play a particularly important role when the highest truths of life are to be asserted within the human being, the truths about the essence of human life itself, let us say now of this ordinary human life as it unfolds in the physical world between birth and death. A real, appropriate, realistic consideration must always look at the whole course of life if life is to be understood. And just imagine that such a realistic consideration of life should yield a result that man, even if only in his subconscious desires, does not desire at all. Then man would do anything to get away from such an inconvenient result by means of apparent logic.

Surely, if we consider only life on earth, there is nothing to suggest that the truth must correspond to human desires, even if these desires are unconscious. It could, after all, be that the truth about human life is also completely unpleasant.

Spiritual science shows that this is truly the case. Of course, a higher point of view can be found from which the matter may appear differently. But for the life that a person would like to lead on this earth, a truthful examination shows that the truth about man is such that most people who are too comfortable in life feel a slight shudder - albeit a subconscious shudder, but you will understand what I mean - a slight unconscious, sometimes very strong subconscious shudder. But then the whole of human life must be considered.

We know that this whole of human life, when considered objectively and in detail, breaks down into distinct periods. You can read about these periods in my little booklet The Education of the Child from the Point of View of Spiritual Science. We know that we can only understand the human being by observing life, first from birth to the change of teeth, from the change of teeth to sexual maturity, from sexual maturity to the beginning of the twenties, let us say on average to the age of twenty-one; then again to the age of twenty-eight. We can understand the human being's life in the same way that we seek to understand anything scientifically, by looking at the seven-year cycles of human life.

Significant events occur in human life during each of these periods. From what we mentioned again yesterday, you know that the human being stands in life, integrating himself into the cosmos – I reminded you of the image of the magnetic needle yesterday – so that, for example, the formation of his head points far, far into the distant past, and the formation of his extremities points into the distant future, just as the magnetic needle points with one pole to the north and with the other pole to the south.

But this alignment with the cosmos is different in each of the main human periods. In each of the main human periods, different forces intervene in the organization of humanity. In the first seven years of our lives, something quite different prevails in us than in the second seven years. Everything that comes to expression in the seventh year, in that, one might say, all the growth is dammed up, as at a bank, by the eruption of the permanent teeth, everything that is dammed up in the eruption of the permanent teeth plays out of the forces of the cosmos in the first seven years of life. And again, there is something that the human being takes back in his education. What the human being takes back in his education, by becoming sexually mature, that with which he, I would like to say, tinges himself, it forms in that certain developmental forces, which are thoroughly grounded in the cosmos, develop in the second epoch of life and so on.

Now the thing is that one must say: in the whole human being, the various members do interact. The child, up to the change of teeth, also develops a certain psychic activity; and this psychic activity is extraordinarily important, especially in these first years of life. I am reminded of the truly wise saying of Jean Paul, who said that at the beginning of his life, one undoubtedly learns more for life from one's nurse than from all one's professors in the academic years. There is something very wise and very true in this saying. One must only assess things in the right way. One learns a lot in these first seven years of life, but what is learned remains, so to speak, intellectually and otherwise in the dullness of the soul life, which is still almost a physical life, down below. But if you read my booklet 'The Spiritual Guidance of the Human Being and of Humanity', you will see that this life, which the child develops in the first seven years, can also be evaluated differently from the usual way. In these first seven years, there is truly not much wisdom in the human organism. When the child - as the bourgeois expression goes - has seen “the light of day”, his brain is still quite undifferentiated. It only differentiates over time, and what emerges in terms of brain structures truly corresponds, when studied, to influences of a deeper wisdom than anything we can muster in later life when we construct machines or do anything scientifically. Of course, we cannot do this later in a conscious way, which we do unconsciously when we have just seen the light of the world, as I said. Cosmic reason rules in us, that cosmic reason of which we also had to speak when we mentioned the development of language. Truly, a high cosmic reason rules in the human being in the first seven years of life.

In the second seven years of life, this cosmic reason then focuses on tingeing the human being with what leads to sexual maturity; there it prevails, this cosmic intellectuality, to a small extent already. One might say: that which remains, which is not used inwardly, well, that just rises up into the head. And it affects the head – and usually it is afterwards! But what affects the head is actually something that is spared in the inner being, in the unconscious of the soul life. And then it continues in seven-year periods.

Nowadays, the usual approach is to study the whole of human life, the so-called normal human life; because to study this normal human life, a certain devotion is necessary, first to the real human being, but then also to the great cosmic laws. And however strange it may sound, what takes place in the first seven years of childhood cannot be understood, not as a child, not as a young man or woman, not even when one imagines that one has already grasped the whole of life in one's twenties. One cannot understand it. One can come to some understanding of what takes place in childhood if one seeks this understanding inwardly in the human being, in inner experience, say between the ages of fifty-six and sixty-three. Old age, old age itself, only gives us the opportunity to gain a slight insight into what rules in us during the first seven years of childhood. This is an uncomfortable thing, because today, when a person has barely outgrown the young badger years, he wants to be a full human being. And today it is uncomfortable to admit to oneself that there is something in the world, even in oneself, that can only be understood at the turn of fifty. And again, if it is a matter of understanding, of inner-human understanding, as we can first achieve it as human beings, then we can learn to understand something of what takes place in human nature during the years in which sexual maturity develops, that is, from the seventh to the fourteenth year of life. This takes place between the ages of forty-nine and fifty-six, at the beginning of the fifties.

It would be good if such truths were to be recognized, because through such truths one would learn to understand life, while the other truths that are usually established about human beings are such as one wishes. One just does not realize that unconscious desires are there. And again, what takes place in us from puberty to the age of twenty-one, one gets some inner, experienced insight into that, so that one can have a certain judgment about it between the forty-second and forty-nine, and again, what happens in the twenties up to the twenty-eighth year, about that one can get some information between the thirty-fifth and forty-second year. What I say about these things is based on real observation of life, which one must do by training oneself in spiritual-scientific observation, and not by engaging in the kind of nonsense of self-knowledge that is often called self-knowledge today, but by engaging in real self-knowledge, that is, by engaging in knowledge of human nature. And it is only in the period from about twenty-eight to thirty-five that one can experience something and at the same time understand it by experiencing it; there is a certain balance between understanding and thinking. In the first half of life one can think various things, one can imagine various things; in order to experience with understanding what one can imagine in the first half of life, one must await the second half of life.

It is an uncomfortable truth, but that is how life is. I can even imagine people saying: Yes, if the human being is so circumscribed in his or her entire inner conformity to law, where does that leave the free will of the human being? Where does freedom go? Where is the consciousness of humanity? - Certainly, I can also imagine that someone feels unfree because he cannot be in Europe and America at the same time, that someone feels unfree because he cannot reach down to the moon. But facts do not conform to human desires. Even when it comes to man gaining insight into himself, it is necessary to face the facts. These facts are as follows: We do not live a life that is constantly changing and metamorphosing for no reason. We live this life in such a way that each period of life has its meaning and significance in relation to others. And for that we live, as we say, the normal life, if we are granted such, until the age of sixty — we will also talk about early death from this point of view tomorrow — in a way that only in the second half of life does it become clear to us what prevails in the first half of life. People would be able to orient themselves in the world much more securely and correctly if this knowledge of life were to gain some ground. For then they would build on a true foundation of life, whereas today, because they do not base themselves on objectivity but on desires, they often simply cling to the idea that one must learn something until one's twenties, but after that one is a finished person, then one is ready for anything in life. In this way one completely overlooks the inner coherence of life. To get to know life is really an inner task. And one must not forget, especially when it comes to this intimate task, that desires must remain silent and that objectivity must be taken into account.

Now a certain balance is emerging in the course of human evolution. In earlier times the matter was quite different, as I have already presented: You remember how I spoke of the human development from the Atlantic time until today, of the ever-younger becoming of humanity. A certain equalization has occurred in that in the course of evolution it has been found that one element was related to the other. If that had not occurred, then one would simply have to keep the matter in life so: A person in their twenties would have to believe a forty-year-old when it comes to certain things that relate to truths in a person that can only be grasped as vividly as I have characterized them in the forties. It is not quite like that, but in the course of human development, the concepts themselves, the ideas, have become such that one can have a certain intuitive conviction at one age and at the other. If you are sufficiently devoted to let the forty- and fifty-year-olds tell you about their life experiences, provided, of course, that they have had any, today people usually don't, if you let yourself be told about these life experiences when you are still younger, you are not dependent on mere authority authority, that has already become the case through development; but by thinking – as a young person one can only think – there is more to the way and character that the thoughts have taken than what merely appeals to faith. There is already a certain possibility in it to also understand. Otherwise one would have to say: in youth man thinks, in old age he comprehends. But there is already something in it that can teach one more than a religious belief, a mere authoritative conviction. This gives a certain balance.

But take what I have said as a truth of life. If you take it as a truth of life, it will shed light on the practice of life. Just think, when what I have said is present in life, when it is thought and felt and sensed by people, how it expresses itself in the relationship between people! How it creates, as it were, binding links from soul to soul! A person who is still young looks at the old in a special way when he knows: He can experience something that, in relation to him, who can only think, is an understanding of what is thought. One is interested in a completely different way in the messages that a person in a different age can give, if one understands life in such a way. And one retains one's interest, even when one has reached a higher age, for what abounds as younger people, even as children. They remember how often I have said: The wisest can learn from the little child! Of course, the wisest of all will gladly and lovingly learn from a small child. Even if he does not want to be taught by a small child about morals or other views of life, he would be able to gain an infinite amount of wisdom from the child, especially with regard to cosmic secrets, which are expressed quite differently in a small child than in a later human being. The interest that prevails from soul to soul increases quite substantially when such things are not mere abstract theories, but when such things are wisdoms of life.

Real spiritual science has the peculiarity of strengthening, enhancing, and reinforcing the bonds of love that people have for one another, which must essentially be based on the bonds of mutual interest. Ordinary wisdom can leave people dry, as dry as some scholars are. Spiritual science, truly grasped in its substance, cannot leave people dry, but will, under all circumstances, make people love, wants to strengthen and increase mutual human interest.

I had planned to tell you a small number of such things today, things that are unpleasant for life, but are truths, are facts, because one does not progress spiritually if one does not get used to boldly facing facts, even if they are uncomfortable.

Another fact is this – it is already clear from yesterday's observations – that the intellect, as we can achieve it in the present cycle of humanity, is only suitable for awakening understanding over a certain period of time. I do not envy those people who today set about translating Aeschylus, or even Homer, the Psalms and so on, truly, I do not envy them! That faith can exist in our time, such philistine fibbing as Mr. Wilamowitz' translations of the Greek dramas, which really betray Aeschylus or whatever, that is just a sad sign of the times. You can't observe as soon as something big happens; often you don't even have the patience to observe small things. It would be good to try to observe small things as an exercise. I will give you an example of a very childlike, small thing.

Recently I read an article in one of these international magazines published here in Switzerland, in which the socialist writer Kautsky complained about a Russian socialist who quoted Kautsky in the most terrible way, so that the opposite of what is in Kautsky's books is given as Kautsky's opinion. That there was any intentional distortion of Kautsky's text was, given the nature of the matter and the personalities involved, quite out of the question. I then read the article by the person in question myself, but I also found it curious that what was quoted was presented as Kautsky's opinion. And while I was still reading, I formed an opinion about it, because I was interested in how something like this could be possible at all; but I very soon realized, by reading the essay, what must have happened, and this was also confirmed to me afterwards because the person concerned apologized; but I only saw that later. The person in question had not read Kautsky's book in German, but had read it in Russian translation, and, having written his essay in German, had retranslated it. So that was what had happened: translation from German into Russian and retranslation. In the process, the opposite of what was in the German book came out and was quoted!

All that is needed to turn things upside down is to translate a text from one language into another, honestly and accurately! It is not even necessary to talk about incorrect facts, but basically only about the principles that are commonly applied in translation today. The observation I have made is a small, childish one. But anyone who has the patience to observe such things in life should no longer find it incomprehensible when he is told that it is impossible to understand Homer with what is available to us today; it is only an imagined understanding.

Now, that is the external side of the matter. But there is also an essential internal side to the matter. The state of mind in Homer's time was so essentially different from the state of mind of today's man that today's man is also far removed from the possibility of understanding Homer. For today's state of mind is such that it is essentially tinged with intellectuality. That was not the Homeric state of mind. Man today cannot discard this tinge if he remains in the ordinary everyday state of mind. This state of mind forces man more strongly than he believes, and more strongly than he is aware of, to live in abstract terms, in which Homer did not live at all. But it is difficult for people to reconcile this with their subconscious or unconscious desires, so they say to themselves: Yes, with the understanding that is the normal understanding of the present, one must refrain from understanding something that comes from the time of Homer or even from the time of Aeschylus. This renunciation of man is something that does not correspond at all to the subconscious desires. This is where spiritual science must intervene, which does not remain with the ordinary state of mind, but evokes a comprehensive state of mind so that one can place oneself in states of mind that are different from the normal states of mind of the present. With the means of spiritual science, one can in turn penetrate into that which cannot be reached with the present-day mind, with the present-day state of mind. It would be of immense importance for the modern man to say to himself: Only over a certain stretch of the development of humanity does the understanding that we can have extend. Even with a view to the future, it is not entirely unimportant to keep such things in mind.

No matter how clearly you express yourself today, no matter how clearly you write or speak, record what is spoken, it will not be too long before, in the near future, times will move faster, if I may use the paradoxical expression, than they did in the past, it will be completely impossible to understand what we speak or write today in the same way as we understand it. It is only possible for our understanding to comprehend what we speak and write over a certain period into the future. The historian goes back to documents and wants to rely only on external documents. But it does not depend on whether one understands something or not, whether documents are there or not, but whether the possibility of understanding extends that far. Well, for more distant times, this possibility of understanding does not extend that far. And if one does not have resignation, then Kant-Laplacean theories or the like come out. I have spoken about this often enough. What, after all, is a Kant-Laplacean theory other than the impotent attempt to use the intellect of the present to think about the origin of the world, despite the fact that our understanding, our normal state of mind, has distanced itself so far from this origin of the world that what we think about time with our present understanding of the world, which should coincide with the Kant-Laplacean theory, can no longer resemble it at all.

This knowledge, that it is necessary to resort to other types of knowledge when going beyond a certain period of time and distance, is what spiritual science must also produce. Man cannot recognize anything beyond a certain age if he does not resort to spiritual scientific research, if he does not try to understand existence with senses other than those to which the intellect is bound. Now, if we consider what I have just said, we can see how narrow the horizon of the modern man must be if he does not want to resort to other levels of research, to other levels of knowledge, for those things that ordinary intellectuality, which is actually the prevailing one today, does not suffice to recognize. We know that one can ascend to imaginative, inspired and intuitive knowledge. These types of knowledge then lead to other paths; only they can supplement what can only be seen as an island of existence if one relies on the present state of the soul.

That which comprises the present state of mind is actually bound to the human ego; you can read about this in my “Theosophy”, “Secret Science in Outline” and so on. But the human being also carries other aspects of their being within them: we know of the astral body, the etheric body and the physical body. But the soul's usual state today does not extend down into the astral body, not into the etheric body, not into the physical body. For what the anatomist recognizes from the outside is, after all, the outside. The inner recognition does not extend beyond the ego, let alone beyond the physical body. One must come to observe the human being from the inside with understanding, and the knowledge of life of which I spoke at the beginning of today's reflections is a beginning of this inner knowledge, and what one can comprehend in the second half of life is a beginning, albeit a weak beginning. When one takes hold of the human being inwardly, one descends from the mere intellect to the sphere of the will. Yesterday I mentioned that the subject of the will, the actual volition in us, preserves the cosmic memory. So one must descend into the human being. What the human being could develop if he had the will to do so, by developing normal wisdom in the second half of life, would be a beginning of this descent. It would not shed much light, but it would shed light on what the human being needs to live. But if he then descends with the developed higher knowledge, then by descending into his own being the memory of the cosmos opens up to him. Then, however, something different emerges than the Kant-Laplacean theory, for example, what we carry within us in our physical being. You know that, according to its nature, it is our oldest, going back to the fourth past incarnation on earth. If you go down there, you learn to recognize what this fourth past incarnation on earth was like in the Saturn era. But one can learn from the ordinary wisdom that opens up in the second half of life what one has to do to penetrate deeper and deeper into the nature of the human being, who is an image of the world, and by learning to recognize this image, to recognize the world.

It is usually subconscious or unconscious desires that dominate a person when he thinks up something with a light heart or in complete comfort, something that he should actually say is not accessible to his thinking, such as the Kant-Laplace theory or something similar. And so we touch again – we must, I would like to say, approach our tasks in circles – that which prevents people of the present from building the bridge between ideality and reality, which is of course of great concern to us now.

People of all ages have tried to find a way beyond these things. But it is difficult to fully understand these things, precisely because it is uncomfortable to approach the real facts. In our time it has become customary, I might say, everywhere to recognize half of the matter, the other half not. Here is a classic example: Karl Marx once said that philosophers had so far only endeavored to interpret the world with their concepts; but what was important was to change the world, one really had to find thoughts that would change the world. The first part is absolutely correct. Philosophers have endeavored, insofar as they are philosophers, to interpret the world, and if they were a little clever, they did not believe that they could do anything other than interpret the world. But the very archetype of all philosophical philistinism, Wilhelm Traugott Krug, who taught in Leipzig from 1809 to 1834 and wrote a great many books on everything from fundamental philosophy to the highest stages of philosophy, demanded that Hegel's philosophers should not only deduce concepts but also the development of the pen – something that infuriated Hegel. But even in this field, resignation is necessary, resignation that says: Of course, we human beings are called upon to change the world as whole human beings, insofar as the world consists of human life. But thinking, the thinking of the present, is simply not capable of bringing about this change. One must have the resignation to say to oneself: This thinking, which the human being of the present has, which is so gloriously sufficient, which is really quite suitable for understanding nature, this thinking is completely unsuitable for achieving something when it comes to the will to act. But that is an uncomfortable truth. Because once you see through this, you no longer say: Philosophers have so far endeavored to interpret the world, but what matters is changing the world – and secretly believe that they can contribute to this through some dialectic; instead, you say to yourself: Philosophers have only been sufficient for interpreting things because philosophers can cite them. With nature, it is enough for us to merely interpret it, because nature is, one might say, thank God, there without us, and we can content ourselves with interpreting it. Social and political life is not there without us, and we cannot be content with merely grasping it with such concepts, which are only suitable for interpreting life and not for shaping it. It is necessary to rise from mere theorizing, which mostly consists of hallucinations, as I explained yesterday, and which is so truly the hobbyhorse of the present, to the life of reality. And the life of reality in the facts demands that one does not take it so straightforwardly, this life, as one is accustomed to taking it. Certainly, ideas that one person conveys to another lead to something; but they do not always lead to the same thing. There are no absolute truths, just as there are no absolute facts, and there are no absolute facts just as there are no absolute truths. Everything is relative. And the effect of something I say is determined not only by whether or not I believe it to be true, but also by the nature of the people in a particular age, and how they react to it, if I may use the expression. I will cite a significant case that is very important to consider.

If you go back to around the 14th century of the Christian era, you could present mysticism to people before that century. In those days, mystical concepts still had the power to educate and inspire people. The Oriental population of Asia, the Indian, Japanese, Chinese, has retained these qualities in many ways, because older qualities are preserved by certain members of humanity in later times. One can still study many things in the present that were also the case with European populations in earlier times; but the whole state of mind of humanity has changed. And anyone who passes on mysticism today, for example, must be aware that we are approaching the age when, by teaching mysticism, real mysticism – Meister Eckhart's, Tauler's, and the like, you teach them by the way they react to it, what Lucifer only coaxes out of man, what brings them to bickering and quarreling. And it may well be that there is no better way to prepare a sect for quarreling and fighting, for disunity, for mutual grumbling, than to give them mystically pious speeches. Now, when understood in a straightforward way, this seems almost impossible; but it is a factual truth. It is a factual truth because it depends not only on the content of what one says, but on the way in which the person reacts to things. And one must know the world. And above all, one must not base one's views on one's desires.

I can always remember the conversation I once had in a southern German town with two Catholic priests who were in my lecture, which I gave at the time on the Bible and wisdom. The two Catholic priests could not really object to anything. The lecture contained precisely the things about which they could not reasonably object. But priests, even if they cannot object, cannot of course accept something like that; so they have to object to something. So they said: Yes, in terms of content, we could indeed say roughly what you said. But what we say, we say in such a way that every person can understand it; you, after all, are only saying it for a certain number of people who have a certain education, and what is said for people must be understandable for everyone. - Then I said to them: Yes, you see, what you believe is understandable to all people, and what I believe about it, that is not the point. What matters is not our theoretical views about what people understand, but the study of reality. And there you can easily do a reality test yourself. I ask you: If you now apply these methods and present this in your church today in the way you believe that all people will understand it – will all people go to your church, or aren't some already staying away today? That some stay away is much more important than you believing that you speak for all people. Because the reality is that some do stay away. That you believe you speak for all people is your belief. And for those who no longer go to church with you, I speak for them, because I believe that one has to submit to reality and that one can also speak to those who no longer go to church but who are still entitled to seek the path to the spiritual worlds. Here, in a trivial example, the difference is illuminated between how one thinks realistically, letting one's views be dictated by reality, and how most people believe they know what they just imagine, think up and wish for, and then swear by it. The reality researcher is even prepared at any time to discard anything he considers right, and when the facts teach him, to come to a different line of thought, because reality is not as straightforward as people wish it to be.

And so it may well be, and will increasingly be the case – this is the trend of the development of human nature – that while you want to teach the most pious mysticism, the most heartfelt mysticism of a sect, the people of that sect become more and more quarrelsome and quarrelsome. But it is just as unwise to teach people one-sided scientific views. To gain scientific knowledge, one needs a great deal of acumen, and you know that I am not at all inclined to be in any way inferior to anyone in fully recognizing scientific truths. But the fact also exists that if one were to teach the world only scientific truths or scientifically-oriented truths, the acumen that is applied to finding scientific truths would contribute significantly to condemning people to a lack of freedom. Just as one-sided mysticism would increasingly lead to quarrels and disputes, one-sided natural science in the sense of today's time would lead people to inner bondage, to inner bondage. So you see, it is fully considered when spiritual science strives neither to be one-sidedly mystical nor one-sidedly scientific, but to do justice to each individual without underestimating or overestimating it, but progressing from duality to trinity. Not the either-or, but the both-and, illumination of the one by the other, that is what spiritual science leads to by itself. For example, a person with a purely scientific mind who rants about mysticism is always going to be in the wrong, because what he says will generally be nonsense. But it is just as wrong, as a rule, for a purely mystical person who knows nothing of scientific knowledge to rant about science. Only a mystic should grumble about mysticism, if I may vary it, and only someone who knows about natural science should grumble about natural science now and then. Then his things will be as he says, because they will be weighed correctly. But it will always be bad if someone who does not understand natural science and perhaps believes himself to be a great mystic passes judgment on it, or if a scientist does not understand mysticism and passes judgment on mysticism. It has often been said in spiritual scientific circles that certain truths must appear paradoxical to people because they so strongly contradict the complacency of ordinary life.

Today I have presented you with a whole series of things that have, so to speak, struck your soul without being resolved. I have presented you with some facts of life that have to be admitted even if one would like things to be different. Many a person who today considers himself a great person, who is capable of much, has no idea of these truths of life. But this is precisely the basis of the catastrophes of our time, that our time so urgently needs to get to know this life and does not want to get to know this life.

Tomorrow we will talk about some of the things that should lead to the resolution of some contradictions that have rightly been brought to your souls today.

We are transported to Rammenau in Upper Lusatia, a place near Kamenz where Lessing was born. 1769, to be precise. A relatively small house stands by a stream. It is known that the ribbon weaving trade has been hereditary in the family since the time of the Thirty Years' War. The house was not exactly prosperous, but rather quite poor. A stream flows past the little house, and by the stream stands a seven-year-old boy, relatively small, rather stocky for his age, with rosy cheeks and lively eyes that are currently filled with deep sorrow. The boy has just thrown a book into the stream. The book floats away. The father comes out of the house and says something like the following to the boy: Gottlieb, what were you thinking of! You throw into the water something your father bought at great expense to give you great joy! The father was very angry because he had given the book to Gottlieb the other day as a gift, to the boy who until then had learned nothing from books except what one can learn from the Bible and the hymnbook.

What had actually happened? Young Gottlieb had absorbed what he had been given from the Bible and the hymnal with great inner strength, and he was a boy who had studied well at school. His father wanted to give him a treat and one day bought him 'Siegfried and the Horned One' as a present. The boy Gottlieb immersed himself completely in reading 'Siegfried and the Horned One', and as a result he was scolded for his forgetfulness and inattention with regard to everything he had been interested in before, with regard to his schoolwork. This upset the boy. He had grown so fond of his new book, 'Siegfried of the Horns', and took such a deep interest in it. But on the other hand, the thought was vividly present in his mind: 'You have neglected your duty!' Such were the thoughts of the seven-year-old boy. So he went to the stream and threw the book into the water without further ado. He received his punishment because he was able to tell his father the facts and what he had done, but not the real reason for it.

We follow the boy Gottlieb in this age into other life situations. We see him, for example, far from his parents' house, standing outside on a lonely pasture, from four o'clock in the afternoon, gazing into the distance, completely absorbed in the view of the distance that was spread around him. He is still standing there at five, still standing there at six, still standing there when the bells ring for prayer. And the shepherd comes and sees the boy standing there. He pokes him and makes him aware that he should go home with him.

Two years after the event we have just assumed, in 1771, Baron von Miltitz is staying with the landowner in Rammenau. He wanted to come there from his own estate in Oberau on a Sunday to have lunch and to socialize with his neighbors. He also wanted to hear the sermon beforehand. But he arrived too late and was unable to hear the Rammenau preacher, whom he knew to be a decent man. The sermon was already over. He was very sorry about that, and his regret was discussed many times among the guests, the innkeeper and the others gathered. Then they said: Yes, but there is a boy in the village who can perhaps repeat the sermon; they know about this boy. And now nine-year-old Gottlieb was fetched. He came in his blue peasant's smock, they asked him a few questions, and he answered them briefly with yes and no. He felt very little at home in the distinguished company. Then someone suggested that he repeat the sermon he had just heard. He gathered himself together and, with deep inward inspiration and the most heartfelt participation in every word, he repeated the sermon he had heard from beginning to end to his landlord's estate neighbor. And he repeated it so that one had the feeling that everything he said came directly from his own heart; he had absorbed it so completely that it was all his own. With inner fire and warmth, growing ever more fiery and warm, nine-year-old Gottlieb presented the entire sermon.

This nine-year-old Gottlieb was the son of Christian Fichte, the ribbon weaver. The lord of the manor of Miltitz was amazed at what he had experienced in this way, and said that he must ensure the further development of this boy. And the acceptance of such a concern had to be something extraordinarily welcome to the parents because of their meager external circumstances, although they loved their boy dearly. For Gottlieb had many brothers and sisters, and the family had grown quite large. The baron's offer of help was most welcome. The baron was so touched by Gottlieb's story that he wanted to take the nine-year-old boy with him immediately. He took Gottlieb to Oberau near Meissen. But young Gottlieb did not feel at home there at all, in the big house that was so different from what he had been used to in his poor ribbon weaver's cottage. In all the grandeur, he felt utterly unhappy. So he was given to a pastor named Leberecht Krebel in nearby Niederau. And there Gottlieb grew up in a loving environment, with the excellent pastor Leberecht Krebel. He immersed himself in everything that shimmered through the conversations that the brave pastor had with the exceptionally talented boy. And when Gottlieb was thirteen years old, he was accepted at Schulpforta with the support of his benefactor.

Now he was plunged into the strict discipline of Schulpforta. This discipline did not particularly appeal to him. He realized that the way the pupils lived together made it necessary to practice some secrecy and some cunning in their behavior toward the teachers and educators. He was completely dissatisfied with the way older boys were placed there as “senior companions,” as they were called, for the younger boys. Even at that time, Gottlieb had absorbed “Robinson” and many other stories. At first, school life had become unbearable for him. He could not reconcile it with his heart that somewhere where one should grow towards the spiritual world, he felt, there was concealment, cunning, deception. What to do? Well, he decided to go out into the wide world. He set out and just went through. On his way, the thought comes to him, deeply carried by feeling: Have you done right? Are you allowed to do this? Where does he go for advice? He falls to his knees, says a pious prayer and waits until some inner hint is given to him from the spiritual worlds as to what he should do. The inner hint was that he turned back. He turned back voluntarily. It was a great stroke of luck that there was an extraordinarily loving headmaster there, Rector Geisler, who let the young Gottlieb tell him the whole story and who had a deep inner sympathy for Gottlieb; who did not punish him, who even put him in a position that young Gottlieb could now be much more satisfied with himself and his surroundings than he could actually only wish for. And so he was also able to join the most talented teachers.

His aspirations were not easily satisfied. The young Gottlieb, who already longed for the highest at this age, was not actually allowed to read what he had previously heard about by hearsay: Goethe, Wieland, but especially Lessing, were at that time forbidden reading in Schulpforta. But there was a teacher who was able to give him a remarkable reading: Lessing's “Anti-Goeze”, that pamphlet against Goeze, which is supported by inner strength and contains everything that Lessing had to offer as his creed in a high, but free-minded way of thinking, in a free and frank language.

Thus Gottlieb absorbed at a relatively young age what he could from this “Anti-Goeze”. Not only did he appropriate the ideas – that would have been the very least for him – the young Gottlieb also adopted the style, the way of relating to the highest things, the way of finding one's way into a worldview.

And so he grew up in Schulpforta. When he had to write his final examination paper, he chose a literary topic. A strange final paper. It lacked what many young people do: they intersperse their schoolwork with all sorts of philosophical ideas. Nothing of philosophy, nothing of philosophical ideas and concepts was found in this final paper. On the other hand, it was already evident in it that the young man set out to observe people, to look at them into their innermost hearts, and strove for knowledge of human nature. This was particularly evident in this school assignment.

Now, in the meantime, the charitable Baron von Miltitz had died. The generous support that had been offered to the young Gottlieb, Johann Gottlieb Fichte, dried up. Fichte took his school-leaving examination at Schulpforta, went to Jena and had to live there in deepest poverty. He could not participate in any of the student life that was then in Jena. He had to work hard from day to day to earn what he needed for bare survival. And he could only devote a few hours to nourishing his deeply aspiring mind. Jena proved to be too small. Johann Gottlieb Fichte could not support himself there. He thought he would fare better in Leipzig, a larger city. There he tried to prepare for the position that was the ideal of his father and mother, who were devout people: a Saxon parish, a preaching position. He had, I might say, shown himself to be predestined for such a preaching post. He could become so absorbed in the traditions of Scripture that he was repeatedly asked to give short reflections on this or that Bible passage, even in his father's house. He was also asked to do this when he was with the brave pastor Leberecht Krebel. And whenever he was able to spend a short time at home, in the place where his parents' modest house stood, he was allowed to preach there, because the local pastor liked him. And he preached in such a way that what he was able to say was the biblical word in an independent but thoroughly biblical way, as if carried by a holy enthusiasm.

So he wanted to prepare for his rural theological profession in Leipzig. But it was difficult. It was difficult for him to get a teaching position that he thought he could fill. He worked as a tutor and a private teacher. But this life became hard for him. And above all, he was unable to really advance spiritually during this life. He was already twenty-six years old. It was a hard time for him. One day he had nothing left and no prospect of getting anything in the next few days; no prospect that, if things went on like this, he would ever be able to achieve even the most modest profession he had set his mind to. He could only be supported by his parents in the most frugal way; as I said before, it was a family blessed with many children.

Then one day he stood before the abyss, and the question arose like a wild temptation before his soul: No prospect for this life? — He might not have fully realized it, but in the depths of his consciousness, self-chosen death lurked. Then the poet Weisse, who had become a friend of his, came at the right time. He offered him a position as a private tutor in Zurich and made sure that he could actually take up this position in three months. And so, from the fall of 1788, we find our Johann Gottlieb Fichte in Zurich. Let us try to follow him with the gaze of the soul, as he stands in the pulpit of Zurich Cathedral, now completely filled with his own understanding of the Gospel of John, already completely filled with the endeavor to express in his own way that which is expressed in the Bible. So that when one heard his inspiring words resound in the Zurich cathedral, one could believe that someone had stood up who was able to pour the Bible into a completely new word in a completely new way, as if through a new inspiration. Many who heard him in the Zurich cathedral at the time certainly had this impression.

And then we follow him into another phase of his life. He became a tutor in the Ott household, at the “Zum Schwert” inn in Zurich. He only to a small extent submitted to the peculiar prejudiced view that was held of him there. He got on well with his pupils, less well with their parents. And we sense what Fichte is from the following. One day, the mother of the pupils received a strange letter from the tutor. What did this letter say? It said, roughly, that education was a task to which he – he meant himself, Johann Gottlieb Fichte – would gladly submit. And what he knew about the pupils and had learned from them gave him the certainty that he could do a great deal with them. But the education must be taken up at a certain point; above all, the mother must be educated. For a mother who behaves like that towards her child is the greatest obstacle to education in the home. I need not describe the strange feelings with which Frau Ott in Zurich read this document. But the matter was once again postponed. Johann Gottlieb Fichte was able to work in a blessed way in the Ott house in Zurich until the spring of 1790, so for more than a year and a half.

But Fichte was not at all suited to confine what his soul embraced to his profession. He was not at all suited to turn his gaze away from what was going on in the intellectual culture around him. He grew into what was going on spiritually around him through the inner zeal and the inner interest he took in everything that was going on in the world around him. Yes, he grew into all of it. In Switzerland, he grew into the thoughts that filled the minds of all people at the time, thoughts that were passed on from the erupting French Revolution. I would like to say that we can eavesdrop on him as he discusses with a particularly talented person in Olten the questions that were occupying France and the world in such a significantly intervening way at the time; how he found that these were the ideas should now be pursued; how he incorporated everything that occupied him internally, arising from his deep religiosity and keen intellect, into the ideas of human happiness, into the ideas of human rights, of lofty human ideals.

Fichte was not a solitary being who could only develop his soul rigidly out of his inner self. This soul grew together with the outside world. This soul felt, as if unconsciously, the duty of a human being not only to be for himself, but to stand as an expression of what the world wants in the time in which one lives. That was a deepest feeling, a deepest sentiment in Fichte. And so it was that at the very time when he was, one might say, most receptive to the growing together of his soul with what lived and breathed in his spiritual environment, he grew together with the Swiss element, and from this Swiss-German element we always find an influence in the whole of Fichte, as he later works and lives.

One must have an understanding of the profound difference between what lives in Switzerland and what, I would say, lives a little to the north in Germany if one wants to grasp the impression that Fichte's Swiss environment, Swiss humanity and human striving made on him. It differs, for example, essentially from other Germanic peoples in that it imbues everything that is spiritual life with a certain self-confident element, so that the whole cultural element takes on a political expression; that everything is thought in such a way that the person feels placed through the thought into direct action in the world. Art, science, literature, they stand as individual tributaries of the whole of life for this Swiss Germanic spirit.

This was what could also combine with Fichte's soul element in the most beautiful way. He was also a person who could not think any human activity or any human aspiration individually. Everything had to be integrated into the totality of human activity and human thought and human feeling and the whole human world view. In Fichte's work, what he could achieve was directly connected with his increasingly strong and powerful personality. Anyone who reads Fichte today, who engages with his writings, which often appear so dry in content, with the sparkling spirit of individual treatises, individual writings, will have no idea of what Fichte must have been like when he put all his inner fire, his inner presence in what he meant spiritually and what he had spiritually penetrated, into speech. Because what he was flowed into his speech. That is why he tried – it was a failed attempt – to found a school of rhetoric even back then in Zurich. For he believed that by the way the spiritual can be brought to people, one can indeed work in a completely different way than just through the content, however solid it may be.

Fichte also found a stimulating and soul-stirring relationship in Zurich, in the house of Rahn, a wealthy Swiss at the time, who was Klopstock's brother-in-law. And Fichte developed a deep affection for the daughter, Johanna Rahn. He was connected with Klopstock's niece by a close friendship that developed more and more into love. At first, the position as a private tutor in Zurich was no longer tenable. Fichte had to look further. He did not want to somehow become a member of the Rahn family and live off the Rahn family's funds, even though he was now, before he had made a name for himself in the world (he often spoke of this at the time). He wanted to continue to seek his path in the world; we must not say “his luck” when it comes to him, but rather “seeking his path in the world”.

He went back to Germany, to Leipzig. He thought he would stay there for a while; he hoped to find there what could be his real profession, to find that form of spiritual expression that he wanted to make his way in life. Then he wanted to return after some time to freely elaborate what he had united with his soul. Then something unexpected happened that changed all his plans for life. Rahn collapsed and lost all his wealth. Not only was he now tormented by the worry that the people he loved most had fallen into poverty, but he now had to take up his wanderer's staff and move on into the world, had to give up his favorite plans that had opened up to him from the depths of his soul.

Initially, a position as a private tutor in Warsaw presented itself to him. However, as soon as he arrived there and introduced himself, the aristocratess in whose house he was to enter found that the movements of Fichte, which were already then and later firmly and energetically found by some, were actually clumsy; that he had no talent at all for finding his way into any society. They let him know that. He could not bear that. So he left.

His path now led him to the place where he could first believe that he would find a person whom he held in the highest esteem among all the people not only of his own time but of the entire age, and whom he had approached after having been completely absorbed in the world view of Spinoza for a while ; a man whom he had approached by studying his writings, in which he had completely, completely found his way, so that, as the Bible or other writings had once stood before him, so now, in a very special new form, the writings of this man stood before him – namely Immanuel Kant. He made his way to Königsberg. And he sat at the feet of the great teacher and found himself completely absorbed in the way his soul could reflect what he considered to be the greatest teaching ever given to mankind. And in Fichte's soul, what lived in his soul out of his pious mind, out of his musings on the divine governance of the world and on the way in which the secrets of this governance have always been revealed to humanity, to the world, united with what he had learned and heard from Kant. And he developed the thoughts that arose in his soul into a work to which he gave the title “Critique of All Revelation”. Fichte was born in 1762, and was thirty years old when he wrote it. A strange thing happened at that time. Kant immediately recommended a publisher for the work that had so captivated him: “Critique of All Revelation.” The work went out into the world without the name of the author. No one thought it was anything but a work by Immanuel Kant himself. The good reviews flew in from all sides. This was unbearable for Fichte, who in the meantime, again through the mediation of Kant, had been offered a position as a private tutor in the excellent Krockow household, near Danzig, which he now found very appealing, where he could also freely pursue his intellectual endeavors. It was unbearable for him to appear before the world in such a way that when people spoke of his work, they actually meant someone else's. The first edition, soon out of print, was followed by a second, in which he named himself. Now, however, he had a strange experience. Now, to say almost the opposite of what one had said earlier was not possible, at least for a large number of critics; but one toned down the judgment one had had earlier. It was another piece of human knowledge that Fichte had acquired.

After he had spent some time in the Krockow house, he was able to make the plan, in the way he was now placed in the world, not outwardly, but spiritually - he had shown that he was capable of something - to go back to the Rahn house; only in this way he wanted to win Klopstock's niece for himself, now he could do it. And so he went back to Zurich again in 1793. Klopstock's niece became his wife.

Not only did he now continue to work in the deepest sense on what he had absorbed as Kantian ideas, but he also delved further into all that had already occupied him during his first stay in Zurich; he delved into the ideas of human goals and human ideals that were now going around the world. And he wove together the way he himself had to think about human endeavor and human ideals with what was now going through the world. And he was such an independent nature that he could not help but tell the world what he had to think about what the most radical natures were now thinking about human progress. “Contributions to the Correction of the Public's Judgments of the French Revolution” was the book that appeared in 1793.

At the same time as he was working on this book, he was constantly working on the ideas of the world view that he had gained from the Kantian world view. There must be a Weltanschhauung, he said to himself, which, starting from a supreme impulse for human knowledge, could illuminate all knowledge. And this Weltanschhauung, which asks about the highest in such a way that one could never find a higher for knowledge, that was Fichte's ideal.

In a strange way, the circumstances are linked. While he was still busy with the inner elaboration of his ideas, he received a letter from Jena, from Jena-Weimar. Such an impression had been made there by what Fichte had achieved that, when Karl Leonhard Reinhold left the University of Jena, Fichte was invited to take up the professorship of philosophy on the basis of what he had achieved. Those who were involved in the intellectual life of the University of Jena at the time greeted the idea of bringing this spirit, who on the one hand seemed to them to be a sparkling mind, but on the other hand, especially in matters of world view, to be striving for the highest, with the greatest satisfaction.

And now let us try to visualize him as the administrator of the teaching position that has been taken up. What had emerged as his Weltanschauung he wanted to convey to those who were now his pupils, starting from the year 1794. But Fichte was not a teacher like others. Let us first look at what had emerged in his soul. It is not possible to express this directly in his words – that would take too long – but it can be characterized entirely from his spirit. He was searching for a supreme being, one with whom the human spirit could grasp the stream of the world, the secret of the world, at one point, where the spirit was directly one with this stream of the world, with this secret of the world. So that man, by looking into this secret of the world, could connect his own existence with this secret, could thus know it. This could not be found in any external sensual existence. No eye, no ear, no other sense, no ordinary human mind could find it. For everything that can be seen with the senses externally must first be combined by the human mind; it has its being in the external world; one can only call it being if one's being is, so to speak, confirmed by what one observes with one's senses. That is not true being. At least, we cannot form any judgment at all about the true being of that which presents itself only to the senses. The source of all knowledge must arise from the innermost part of the I itself. But this cannot be a finished being, for a finished being within would be the same as that which is given to the outer senses as a finished being. It must be a creating being. That is the I itself, the I that creates itself anew every moment; the I that is not based on a finished existence but on an inner activity; the I that cannot be deprived of existence because its existence consists in its creating, in its self-creating. And into this self-creating flows everything that has true existence. So out of all sensory existence with this ego, and into the spheres where spirit surges and weaves, where spirit works as creativity! To grasp this spiritual life and activity where the ego is united with the spiritual activity and weaving of the world; to interpenetrate with that which is not external, finished existence, but what the ego creates out of the source of the divine life of the world, first as ego, and then as that which is the ideals of humanity, what the great ideas of duty are.

This was how Kantian philosophy had become embedded in Fichte's soul. And so he did not want to present his listeners with a finished doctrine; that was not what mattered to him. Fichte's lectures were not like any other lecture; his teachings were not like any other teaching. No, when this man stood at his lectern, what he had to say there, or rather, what he had to do there, was the result of long hours of meditation, during which he felt that he was inwardly immersed in the divine being, in the divine spiritual weaving and working that permeates and flows through the world, in a state that was elevated above all sensual being. After long inner communion with himself, in which he had communed with the world-spirit of the soul concerning the secrets of the world, he went forth to his listeners. But it was not his intention to impart what he had to impart, but to spread a common atmosphere from himself over his listeners. What mattered to him was that what had come to life in his soul through the secrets of the world should also come to life directly in the souls of his listeners. He wanted to awaken spiritual life, awaken spiritual being. He wanted to draw out of the souls of his listeners self-creative spiritual activity by making them cling to his words. He did not merely impart. What he wanted to give his listeners was something like the following. One day, when he wanted to illustrate this self-creative aspect of the ego — how all thinking activity can become in the ego and how man cannot come to a real understanding of the secrets of the world other than by grasping this self-creative aspect in the ego — as he was grasping the spiritual world with his listeners, as it were leading each spiritual hand into the spiritual world, 'wanted to achieve this, he said, for example: “Imagine a wall, my listeners!” Now, I hope you have now thought of a wall. The wall is now as a thought, as an idea in your soul. Now imagine the one who thinks the wall. Completely abandon all thought of the wall. Think only of the one who is thinking the wall!

Some listeners became restless, but at the same time, in the deepest part of their being, they were seized by the direct way, by the direct relationship in which Fichte wanted to place himself in relation to his listeners. The spirit from Fichte's soul was to grasp the spirit in his listeners.

And so the man worked for years, never giving the same lecture twice, always creating and reshaping it anew. For that was not what mattered to him, to communicate this or that in sentences, but to always awaken something new in his listeners. And he repeated again and again: “What matters is not that what I say or what I have to say should be repeated by this or that person, but that I should succeed in kindling in souls such flames which will become the cause for each person to become a self-thinker; that no one says what I have to say, but that each person is inspired by me to say what he himself has to say. Fichte did not want to educate students, but to educate self-thinkers. If we follow the history of Fichte's influence, we can understand that this most German of German philosophers did not actually educate any students of philosophy; he did not found a school of philosophy. Energetic men emerged everywhere from this direct relationship that he established with his students.

Now, Fichte was aware – and indeed had to be aware, since he wanted to lead the consciousness of man to the point of directly grasping the creative spiritual reality – that he had to speak in a very special way. Fichte's whole manner was difficult to grasp. Basically, all those who somehow participated in his way of teaching had not yet heard anything like what he practiced in Jena at the time. Even Schiller was astonished at this, and to Schiller he once spoke about the way in which he actually imagined his work in his own consciousness, for example as follows: When people read what I say, they cannot possibly understand what I actually want to say the way they read today. He then took one of his books and tried to read aloud what he thought was necessary to express what he wanted to say. He then said to Schiller: “You see, people today cannot recite inwardly. But because what is contained in my periods can only be brought out through true inward recitation, it just does not come out.

Of course, Fichte brought out something quite different from his own periods. What he spoke was spoken language. Therefore, even today, Fichte should be sought in the center of all the soul life to which one can devote oneself as the soul life of the whole German people; even today one should still have the effort to take in, with inner declamation, with inner listening, what otherwise seems so dry and so sober in Fichte.

Thus, as we let Fichte's intellectual development pass before our soul, we stand, as it were, on one of the intellectual summits of his being. And our gaze may well wander back to this remarkable intellectual journey.

We have visited Johann Gottlieb Fichte as he stood before Baron von Miltitz in his blue peasant's smock, a true red-cheeked, stocky peasant child, with no education other than a peasant child could have, but such that this education was already the innermost property of the soul in the nine-year-old. We have here an example of how a soul grows out of the German people, entirely out of the German people, which at first receives nothing but what lives within this German people, lives in the direct way of life of this people. We follow this soul through difficult circumstances, this soul, which is actually regarded as an ideal in the people, but must remain in the people, but must be left to the innermost impulse, the innermost drive of its being. We follow this soul as it rises to the highest heights of human inner activity, work, as it becomes a human shaper in the way we have just been allowed to describe it. We follow the path that a German soul can take, which grows directly out of the people and rises to the highest heights of spiritual being only through its own strength.

Fichte continued his teaching post in Jena until the spring of 1799. There had been all sorts of disagreements before then. For Fichte was certainly not a person who was easy to get along with, a person who would be inclined to make all sorts of detours in life and to make all sorts of soft gestures in his behavior towards people in order to make it easy to get along with him. But one important thing emerges that is significant for German life at that time.

The one person who was particularly pleased – and who agreed with Goethe on this point – was Karl August, who was able to appoint Fichte to his university in Jena. And I believe one can safely say, as an example of Karl August's complete lack of prejudice, that he appointed to his university the man who had applied Kantian philosophy to revelation in the freest way possible, but not only that – he appointed to his university the man who had advocated the freest humanistic goals in the freest, most unreserved way. I believe that one would not do justice to Karl August, this great mind, if one did not point out the high degree of lack of prejudice that this German prince needed at the time to appoint Fichte. A daring act, Goethe called this call. But I would like to say that Karl August and Goethe, who above all were and had to be the soul of this call, took it upon themselves to bring Fichte to Jena against a world of prejudice. I say it would almost be a wrong not to draw attention to the degree to which Karl August's lack of prejudice had developed. And for this purpose, I would like to read a sentence from Fichte's book, which is entitled “Contributions to the Correction of the Opinions of the Public on the French Revolution”: “They” – he means the princes of Europe, including the princes of Germany – “who are mostly educated in inertia and ignorance , or if they know anything, they know a truth expressly fabricated for them; they, who are known not to work on their education once they come to rule, who read no new writing except perhaps some watery sophistries, and who are always, at least during their years of rule, behind their age... .” That was in the last book that Fichte had written – and Karl August summoned this man to his university.

If you delve a little into the whole situation in which Fichte and those who appointed him found themselves, you come to the conclusion that the people who were of the mindset of the great, liberal-minded Karl August and Goethe actually waged a campaign against those who were in their immediate environment and who agreed with the appointment of Fichte as little as possible. And it was a campaign that was not at all easy to undertake, because, as I said, making a scene in the sense that one likes to make a scene in the world was not possible with Fichte. Fichte was a person who, through his crookedness, through his brusqueness, hurt everyone whom one would actually like to not hurt. Fichte was not a person who made a soft movement with his hand. Fichte was a person who, when something was not right for him, made his thrusts into the world with his fist. The way in which Fichte, with his full strength at the time, put what he had to tell the world into the world was not easy for Goethe and Karl August; it was very difficult for them, they groaned a little under it.

And so little by little the thunderstorms drew up. Fichte, for example, wanted to give lectures on morality, lectures that were printed as “Lectures on Morality for Scholars.” He found no hour but Sunday. But that was terrible for all those who believed that Sunday would be desecrated if one were to speak about morality in Fichte's sense to students in Jena on Sunday. And all manner of complaints were made to the Weimar government, to Goethe, but also to Karl August. The entire Jena Senate of Professors expressed the opinion that it caused an enormous stir and discord when Fichte held moral lectures at the university on Sundays – and he had in any case chosen the hour when the afternoon service was held. Karl August had to give way to Fichte's opponents in this matter, too, I would say first. But it would not be good if it were not made clear today how he had done it. Karl August wrote to the University of Jena at the time:

“We have therefore resolved, at your request, that the aforementioned Professor Fichte should only be allowed to continue his moral lectures on Sundays, in the hours after the end of the afternoon service, as a last resort.” The decree explicitly referred to the fact that “something as unusual as giving lectures on Sundays during the hours set aside for public worship” had occurred. But in issuing this decree, Karl August could not avoid adding the words: “We have gladly satisfied ourselves that if Fichte's moral lectures are similar to the excellent essay attached to this, they can be of excellent use.” But it continued to bother people. One could say that the opponents did not let up. And so it came about in 1799 that there was that unfortunate atheism dispute, as a result of which Fichte had to resign his teaching position in Jena. Forberg, a younger man, had written an essay in the journal that Fichte published at the time, which had been accused of atheism from a certain point of view. Fichte thought that the young man had been imprudent in what he had written, and he wanted to make a few marginal notes on it. But Forberg did not agree with this. And Fichte, in his free manner, which he not only used in the big things but in the smallest details, did not want to reject the essay just because he did not agree with it. He also did not want to make marginal notes against the will of the author. But he sent ahead an essay of his own, “On the Basis of Our Belief in a Divine World Government.” It contained words that were steeped in true, sincere worship of God and piety, words that may be said to have been elevated to the most spiritual level, but elevated to the most spiritual level, to that spiritual, of which Fichte wanted to say that it is the only real thing; that one can grasp reality only if one feels oneself with one's ego moving in the spiritual, standing in the spiritual current of the world. One must then grasp the existence of God not through some external revelation or external science, but in the living activity and weaving. One must grasp the creation of the world by flowing within it, creating oneself unceasingly and thereby giving oneself its eternity.

But Fichte's essay was accused of atheism all the more. It is impossible to recount this dispute, this accusation of atheism, in full detail. It is basically terrible to see how Goethe and Karl August had to take sides against Fichte against their will; but how Fichte cannot be dissuaded, now, I would like to say, from striking out with his fist when he believes that he has to push through what he has to push through. So it comes about that Fichte hears that they want to do something against him, want to reprimand him. Goethe and Karl August would have liked nothing better than to have been able to give this reprimand. Fichte said to himself: To accept a reprimand for what one has to scoop out of the innermost sources of human knowledge would be to violate one's honor - not the honor of the person, but the honor of the spiritual endeavor. And so he first wrote a private letter to the minister Voigt in Weimar, which was then put on file, in which he said: He would never allow himself to be reprimanded; no, he would rather resign. And when Fichte wrote about things of this nature, he wrote as he spoke. It was said: He spoke cuttingly when it was necessary. So he also wrote cuttingly – to everyone, whoever it was. There was no other way to avoid a complete collapse in Jena than to accept the resignation that Fichte had not actually offered, because a private letter had been put on record. So it came about that Fichte had to leave his very beneficial teaching post in Jena in this way.

We see him soon after that appearing in Berlin. We see him there appearing, now grasping the standing of the ego in the weaving and ruling world spirit from a new side: “The Destiny of Man” he wrote at that time. But he wrote it in such a way that he put his whole being, his whole nature, into this work. In this work he wanted to show how those who only look at the world of the senses from the outside, and only combine it with the intellect, lead to a world view that is without substance. How this only leads to a dream of life is the content of the first part. How to get away from seeing the world as a chain of external necessities is the content of the second part. And the content of the third part of 'The Destiny of Man' is the examination of what happens to the soul when it tries to grasp in its inner being that which creates the inner life, and which is thereby not only an imprint but a co-creation in the great creation of all world existence. After finishing the work, Fichte wrote to his wife, whom he had left behind in Jena at the time: “I have never had such a deep insight into religion as when I completed this work ‘The Destiny of Man’.”

With a brief interlude in 1805, during which he stayed at the University of Erlangen, Fichte then spent the rest of his life in Berlin, first giving private lectures in a wide variety of homes, lectures that were very forceful; later he was called to help at the newly founded university, which we will talk about in a moment.

I said that, with a brief interlude in Erlangen, he had now returned to Berlin. For what he had to give people was something he was always drawing from his soul, and casting anew in ideal form. In Erlangen, he presented his scientific theory and his world view with great zeal. It is strange that while he had an increasing number of listeners when he began his lectures in Jena, and the same was true in Berlin, the audience in Erlangen halved during the semester. Well, we know how professors usually accept this decrease; anyone who has experienced this knows that it is simply accepted. This was not the case with Fichte. When the number of students in Erlangen had fallen by half, he spoke out – admittedly only to those who were present, not to those who had left, but he assumed that they would find out – and delivered one of those thunderous speeches in which he made it clear to the people that if they did not want to hear what he had to say to them, they would only be open to external historical knowledge, not to reasonable knowledge. And after he had added what man becomes in life if, as a spiritual seeker, he does not want to acquire this reasonable knowledge, he said: “The time in which I read? I have indeed heard how little satisfaction there is with the choice of the hour. I do not want to take this too strictly, concluding from principles that actually go without saying and that would have to be applied here. I just want to consider those who are affected to be ill-informed and report it better. They may say that it has always been this way. If this were true, I would have to reply that the university has always been in a very poor state... I myself have a similar college to this one in Jena, where I read to hundreds of people from 6-7 o'clock in the summer and winter, which used to get very crowded towards the end. I just have to say: when I arrived here, I chose this hour because there was no other left. Since I have recognized the way of thinking about it, I will choose it with care and do so in the future. The reason for all these abuses is that there is a deep inability to deal with oneself, and a wealth of shallowness and boredom when, after lunch has been consumed at 12 o'clock, one can no longer stand in the city. And if you were to prove to me – which, I hope, cannot be done – that this has been the custom in Erlangen since its founding, that it is the custom throughout Franconia, indeed throughout southern Germany, I will not shy away from replying that, accordingly, Erlangen and Franconia and all of southern Germany must be the home of shallowness and lack of spirit.” He delivered a thunderous speech. You can think of such a thunderous speech as you like, but it is genuinely Fichtian, Fichtian in the way that Fichte wanted to be in it and always was in it in what he wanted to bring to people spiritually; that Fichte did not just want to say something with what he said, but to do something for the souls, to reach the souls. Therefore, every soul that stayed away was a real loss, not for him, but for what he wanted to achieve for humanity. For Fichte, action was the word. He was rooted in the spiritual world, and this enabled him to stand with others in the spiritual world at the same time as in a common spiritual atmosphere; that he really did not just theoretically advocate the proposition: the outer sense world is not the real thing, but the spirit, and the one who knows the spirit also sees the spiritual being behind all sense being.

For him, this was not just theory, but a practical reality, so that later in Berlin the following could happen: He had gathered his audience in his lecture room. The lecture room was near the Spree Canal. Suddenly, a terrible message came: children, including Fichte's boy, had been playing down below, a boy had fallen into the water, and it was said to be Fichte's son. Fichte set out with another friend, and while the audience were all standing around, the boy was pulled out of the water. The boy looked very much like Fichte's son, but he was not. For a moment, however, Fichte had to believe that it was his son. The child was pulled out of the water dead. He took care of the child. Those who know what a close family life there was in Fichte's house between Fichte, his wife Johanna and their only son, who remained the only one, know what Fichte went through in that moment: the greatest horror he could have gone through, and the transition from the greatest personal horror to the greatest personal joy when he could take his son back in his arms. Then he went into an adjoining room, changed his clothes and continued his two-hour lecture in the way he had always given lectures before, completely immersed in the subject.

But not only that. Fichte often provided examples of such engagement in intellectual life. For example, during his time in Berlin, we find him giving lectures that were supposed to be a critique of the contemporary era, a severe indictment of this era. He took a similar approach when reviewing the individual eras of history. That alone, in which he lived, he said, was the one in which selfishness had reached its highest point. And into this age of selfishness he found himself placed as the one who embodied selfishness in the person of Napoleon. Fichte basically never thought of himself as anything other than the opponent in spirit to Napoleon at that time, while the Napoleonic chaos was descending on Central Europe. And there is one characteristic of Napoleon which may be said of him: in the image of the man of Germanic stock, in the blue coat, which was the image of the peasant boy as described earlier, there arose an image of Napoleon, which was just as much the product of the most profound Germanic strength and Germanic outlook as it was of the highest philosophical view of life. We have arrived at a time in human existence, as Fichte said, when we have lost the realization that the spirit and spiritual essence pulsates through the world and also through human life, runs through human development, and that man is only of value in the course of history to the extent that he is carried by what is preserved of moral impulses, of moral world order from epoch to epoch. But they know nothing of this. We have arrived at an age in which we see generation after generation in the world appearing like links in a chain. The best have forgotten, as Fichte said, what must run through these chain links as a moral worldview. Napoleon has been placed in this world. A source of tremendous power, but a human being, as Fichte said, in whose soul individual images of freedom can be found, but never a real idea, a real concept of true, comprehensive freedom, as it works from epoch to epoch in the moral ideal of human beings, in the moral world order. And from this fundamental defect, that a personality which is only a shell, which has no soul-core, can develop such power, from this phenomenon Fichte derived the personality and the whole misfortune, as he said, of Napoleon.

If we compare Fichte, the most powerful German world-view man with his idea of Napoleon, and Napoleon himself, then, in order to make the whole situation clear, we must refer to a saying of Napoleon's, which, as is told, he did on St. Helena after his fall, because it is only through this that the whole situation is fundamentally illuminated: everything, everything would have gone. I would not have fallen against all the powers that rose up against me. There was only one thing I did not reckon with, and that actually brought about my downfall: the German ideologues! Let the little minds talk about the ideology of this or that, this self-knowledge of Napoleon's weighs, I think, more than anything one might want to object to Fichte's idealism, which was, however, thoroughly practical.

That it is not difficult for an idealist like Fichte to be practical at times can be proved by Fichte himself, and in a truly historical way. It became necessary for him to join his father's business as a partner, after his brothers had taken it over. There he was, a partner in the ribbon-making business of his family. His parents were still alive. And now we can see how he fared as a partner in a ribbon-making business. He was a good, careful businessman who really was able to help his brothers, who remained pure business people, a lot. In the face of all those who say, “Ah, these idealists, they understand nothing of practical life, they are dreamers!” — Fichte, speaking from the very essence of his entire existence, was able to say, especially in the lectures he gave on “The Task of the Scholar,” words that must always be repeated in the face of those people who speak of the impracticality of ideals, of the impracticality of the spiritual world in general. When Fichte spoke about the destiny of the scholar, he said the following sentences in the preface: “That ideals cannot be represented in the real world, we know perhaps as well as they, perhaps better. We only claim that reality must be judged by them, and modified by those who feel the strength within themselves to do so. Even if they cannot be convinced of this, they lose very little by it, once they are what they are; and humanity loses nothing by it. It merely makes it clear that the plan for the ennoblement of humanity does not rely on them. The latter will undoubtedly continue on its way; let benign Nature rule over the former and give them rain and sunshine, wholesome nourishment and undisturbed circulation of the fluids, and with that - wise thoughts, in due time!” This German man already knew about the meaning of ideals, and also about the meaning of practical life in the right sense. But Fichte was precisely this nature that was turned in on itself. One may call this one-sidedness, but such one-sidedness must appear in life from time to time, just as forces in life must act in such a way that they occasionally overshoot the mark, so that in overshooting the mark they achieve the right result.

Certainly, there was some harshness mixed into Fichte's behavior when he did not just want to give moral lectures to the people in Jena, but also wanted to practically fight all of the students' idleness, all of the drinking, all of the loafing around. He had already gained a certain following among the student body. In addition, a number of people had submitted a petition that this or that association, which was particularly idle, should be abolished. But he was a gruff character, he was a person who did not know how to make soft hand movements, but instead sometimes beat the air roughly with his fist – all of course meant symbolically. So then what happened was that a large part of the Jena student body was quite opposed to Fichte's practical moral effectiveness. And they got together and broke his windows. Which then prompted Goethe, who admired Fichte and was admired by Fichte, to the good joke: Well, that's the philosopher who traces everything back to the ego. It is indeed an uncomfortable way to be convinced of the existence of the non-ego when one's windows are broken; that's what you get for being the non-ego, its opposite!

But all this cannot be proof to us that Fichte's way of philosophizing was not in complete harmony with Goethe's way of philosophizing. And Fichte felt this deeply when, on June 21, 1794, soon after he had begun his lectures in Jena, he wrote to Goethe, sending him the proofs of his Theory of Knowledge: “I regard you, and have always regarded you, as the representative... (of the purest spirituality of feeling) at the present level of humanity. It is to you that philosophy rightly turns: your feeling is the same touchstone.” And Goethe writes to Fichte when he has received the Theory of Knowledge: ”There is nothing in what you have sent that I do not understand or at least believe I understand, nothing that does not readily follow from my usual way of thinking.” And Goethe continues along the following lines: I believe that you will be able to present to human souls in a proper way that which nature has always been in agreement with, but with which human souls must come to terms. And if today someone who finds that science, which Fichte had printed at the time, dry and un-Goethean, were to claim that Goethe had no sense for this matter, then one would have to reply to him as I did when I published Fichte's letters to Goethe in the Goethe Yearbook in 1894 at the Goethe-Schiller-Archiv in Weimar. In the Goethe Schiller Archive, there are excerpts from Fichte's “Wissenschaftslehre” written by Goethe himself, where Goethe wrote down sentence by sentence the thoughts that came to him while reading Fichte's “Wissenschaftslehre”. And finally, one also understands how one of the most German of Germans, Goethe, at that time, out of the purest spirituality of feeling, out of which he sought a new world view, had to reach out to him who, out of reason-energy, as the most German of Germans at that time, sought a philosophical world view. Goethe once put it beautifully when he spoke of his relationship to Kant's philosophy. He said something like this, not literally, but completely in line with the meaning: Kant came along and said that by looking at the world, man could only have sensory knowledge. But sensory knowledge is merely an appearance, merely something that man himself brings into the world through his perception. Knowledge must be set aside; one can only come to freedom, to infinity, to an understanding of the divine-spiritual existence itself through a faith. And what one might undertake, not in order to arrive at a belief, but to arrive at an immediate beholding of the spiritual world, to a living and weaving of one's own creative activity in the creative activity of the divine world spirit, and which Kant believes one cannot undertake, of which Kant says it would be “the adventure of reason.” And Goethe says: Well, then one would have to dare to bravely endure this adventure of reason! And if one does not doubt the spiritual world, but believes in freedom and immortality, in God, why should one not bravely face this adventure of reason and, with the creator of the soul, be able to place oneself in the creative spirituality that pervades and interweaves the world, in the world itself? - Only in a different way from how Goethe wanted to face it, he still found it with Fichte.

And this urge towards spirituality, towards an understanding of the creative wisdom of the world, had to emerge one day, even if it was in a brusque manner, by the creative self experiencing itself as one with the creative world essence within it. And according to Fichte's view, this was to happen through his theory of knowledge. As we have been able to characterize it, it is a direct deed of the German people, for we see Fichte's soul growing up from the German people, and Fichte was aware that basically his philosophy was always a result of his lively interaction with the German national spirit. With that, the German national spirit has presented to the world what it itself had to say about the world and life and human goals. It presented itself in the way that it could only present itself, in that it happened at the first onset of such a rugged personality as Fichte was.

Fichte was not easy to deal with. For example, when the university was founded in Berlin and Fichte was to elaborate the plan, he formed an idea of the university and worked out the plan for this idea in great detail. But what did he want? He wanted to create something so fundamentally new at the University of Berlin, at that time at the beginning of the 19th century, that we may say, without any contradiction arising, that this new thing has not yet been realized anywhere in the world; that the world is still waiting for it to be realized. Of course, Fichte's plan has not been realized, although, as he put it, he wanted nothing more than to make the university an institute that meant “a school of the art of real use of the mind.” So it was not people who know this or that that were to come out of the university, who were philosophers or natural scientists or physicians or lawyers, but people who are so immersed in the overall structure of the world that they can fully master the art of using reason. Imagine what a blessing it would be if there were such a university somewhere in the world! If only an art school could be realized somewhere that would produce people who have brought their inner soul to life so that they can truly move freely in the essence of existence.

But this personality was not easy to handle; it was there to give history a powerful impetus. Fichte also became the second rector of the university. He took such an energetic approach to his job that he was only able to serve as rector for four months. Neither the students nor the authorities involved could stand what he wanted to implement for any longer. But all of this was forged out of German national character, just as it appeared in Fichte. For when he delivered his 'Speeches to the German Nation', about which I have already spoken here repeatedly, not only during the war but also before the war, as well as about the great phenomenon of Fichte in general, he knew that he wanted to tell the German people what he had, as it were, overheard through his meditative dialogue with the world spirit. He wanted nothing more than to stir in their souls that which can stir in the souls of men from the deepest source of Germanness. The way in which Fichte positioned himself in his time and in relation to those whom he wanted to move in the direction of a soul that was equal to the tasks of world existence was not, however, likely to make any impression on shallow, superficial people other than that of curiosity. But Fichte did not want to create that at all. Of course, it is always the easiest thing to do when something like Fichte's spirituality comes into the world, to make fun of it. Nothing is easier than to criticize, to make fun of it. People did that enough. That put Fichte in serious situations. For example, as soon as he came to the University of Jena, he was already in a rather serious situation because he could not really agree with those – well, they were also philosophers. For example, at the University of Jena there was the one who was the senior philosopher. His name was Schmid. He had spoken so disparagingly about what Fichte had achieved up to that point, even though Fichte was now to become his colleague, that it was actually shameful that Fichte was now to become his colleague. So Fichte said a few words in the journal in which Schmid had expressed himself. And so it went back and forth. Fichte actually took up his teaching post in Jena by having the Jena journal in which Schmid had written insert: “I declare that for me Mr. Schmid will no longer exist in the world.” — So he stood next to his colleague.

The situation was a serious one. A less serious, but no less significant one was this: a journal called “Der Freimütige” was published in Berlin at the time. Kotzebue, the “famous” German poet Kotzebue and yet another person were involved in publishing this journal, putting it together. It is actually impossible to find out - I really don't think even the most intimate clairvoyance could find out! what this Kotzebue actually wanted in Fichte's lectures back then. But only for a while could it not be found out. It later became clear because the most malicious attacks on Fichte's lectures appeared in the “Freimütigen”, which at the time was making itself quite important in Berlin. Fichte finally had enough. And lo and behold, he took a number of these “Freimütigen” and tore them apart in front of the audience, tearing them apart in such a way that he - which he could do - poured an invincible humor over what this “Freimütige” had to say. The face of one of the listeners, whose reason for attending was previously unknown, became longer and longer. And finally, Mr. Kotzebue stood up with a long face and declared that he no longer needed to listen to this! He then left and did not return. But Fichte was quite glad to be rid of him.

Yes, Fichte was already able to find a tone that directly grasped the situation, in the way he practically engaged with the life that he wanted to shape as the innermost life of human existence. Although he lived entirely in the spiritual world, he was not an unworldly idealist. He was a man who rested entirely on himself and who took with all seriousness what he found in himself as his essential nature. Therefore, at a certain time, when Napoleon had overcome Prussia and the French were in Berlin, he could not remain in Berlin. He did not want to be in the city that had been subjugated by the French. He went to Königsberg, and later to Copenhagen. He only returned when he wanted to appear as the German man who presented the innermost essence of his nationality, of being a nation, of his national character, to his fellow countrymen in the “Speeches to the German Nation”.

Fichte is rightly perceived as an immediate expression of German nationality, as the expression of that which, as spirit, always lives in our midst, insofar as we are able to grasp Germanness in its spirit, not only in thought, as a philosopher put it so beautifully, who as a philosopher was not at all in agreement agreement with Fichte, Robert Zimmermann, who said: “As long as a heart beats in Germany that can feel the shame of foreign domination, the memory of the brave will live on, who, in the moment of deepest humiliation, under the ruins of the collapsed monarchy of Frederick the Great, in the middle of French-occupied Berlin, occupied Berlin, in front of the eyes and ears of the enemies, among spies and informers, to raise the strength of the German people, broken from the outside by the sword, from the inside by the spirit, and to create it anew in the same moment that the political existence of the same seemed to be destroyed forever, through the inspiring idea of general education, undertook to recreate it in future generations.” Even today, I would like to reiterate that, with regard to the content of much of what is in the “Speeches to the German Nation” and indeed what is in Fichte's other writings, we may have to think quite differently. What is important is that we feel the German spirit flowing through its products, and the renewal of the German spirit with regard to its position in the universe, as it is given in the “Speeches to the German Nation”. That we feel this as the spirit that is in our midst and that we grasp it only in the one example of Fichte, through which he has placed himself in an admittedly initially remote way in the German development. This spirit wanted to place itself in the evolution of the world powerfully and energetically, but deeply inwardly. Therefore, even in the time when his twilight years were already approaching, Fichte found the opportunity, precisely in the most intimate way, to once again cast and renew his entire theory of knowledge, to meditate on it again, and to bring it to his Berlin audience in the fall of 1813, which he had grasped as his deepest thoughts. There he once again, in the manner described, seized the soul of his listeners, casting his gaze on how impossible it is for a person to come to understand existence and its reality without wanting to grasp this existence in the spirit, beyond all sensuality. But to those people who believe they see any true existence in the world of the senses and in what is formed only after the world of the senses, he called out in the lectures that belong to the last that Fichte spoke: “Their knowledge is lost in misunderstanding and empty words; and they praise themselves for it, and quite rightly find that it is so. Take seeing, for example: an image of an object is cast onto the retina. On the calm surface of the water, an image of the object is also reflected. So, in our opinion, does the surface of the water see? What is the added element that must come between this image and the actual seeing that is present with us, but not with the surface of the water? They do not even have a notion of this, because their sense does not go that far. A special sense, a new sense, Fichte says, must be realized within oneself if one wants to experience that being in the spirit that makes all other being comprehensible in the first place. “I am, and I am with all my goals only in a supersensible world!” This is one of the words that Fichte himself coined and which, like a leitmotif, runs through everything Fichte said throughout his life, which he reaffirmed in a different way that fall of 1813. And what was he talking about then? That people must become aware that one can never get behind true being in the way one sees things and the world in ordinary life and in ordinary science. One must become aware that a supersensible sense lives in every human being and that man can merge into a supersensible world, can live into this sense as a creator in his ego in the creative, weaving world spirit. It is, as Fichte says, as if a seeing person comes into a world of blind people and wants to make them understand the world of colors and forms, and the blind people refuse to believe him. Thus, the materialistically minded person, because he has no sense for it, denies the one who knows: I am, and I am in the supersensible world with all my goals and creations. And so Fichte impressed upon his listeners this being in the supersensible, this life in the spiritual, this handling of a supersensible-sensual that he said:

“The new sense is therefore the sense for the spirit; the one for which there is spirit, and nothing else at all, and to which the other, the given being, also takes on the form of the spirit, and is transformed into it, to which therefore being in its own form has indeed disappeared.”

It is a great thing that in this way the confession of the spirit has been made within the German development of thought, before those who wanted to seek what, in the highest sense, the German people have to say when they speak from the innermost part of their being. For it is through Fichte that the German people have spoken. And for Fichte more than for anyone else it is true that the German folk spirit at that stage, as it could speak, spoke to the German people.

Whether we look at him externally, this Fichte, or turn our soul's gaze to his soul, he always appears to us as the most direct expression of German nationality itself, of that which is not only present within Germanness at some time or other, but is always present; which, if only we know how to grasp it, is always among us. Precisely through what Fichte is, how he presents himself to us, presents himself so that we have his image vividly before our soul, we would like to see him, to listen to him in spirit when he creates an atmosphere that spreads between his soul and the soul of his listeners, that we want to be very close to him: that makes us feel we can feel him, I would like to say, like a legendary hero, like a spiritual hero, who, as a leader of his people, can always be seen in spirit if this people only understands him correctly. They can see him by vividly imagining him as one of their best spiritual heroes.

And today, in the age of action, when the German people must struggle for their existence in an incomparable way, the image of the one who , German character, from the highest point of view, but also in the most energetic, in a single way; to describe it in such a way that we can believe in him more than in any other: we have him directly among us when we understand him correctly. For everything in him is so very much of a piece, it presents itself so directly that he stands among us in all his liveliness as we contemplate him; whether the individual trait emerges from the totality of his being or whether we allow the most intimate sides of his soul to affect us, he stands before us as a whole. He cannot be grasped by us otherwise, otherwise he is grasped in a haphazard, superficial way.

Yes, he can be seen how he kindles in his people the soul's devotion to the life-giving powers of the world, working within the creator, how he rises with this soul to experience in the spirit, and how he integrates himself as life into the developmental progress of his people. One need only open the eye of the soul. He will not be understood if he is not understood in this vivid way. But if you open your soul's eye to the greatness of your people, then he is standing among us.

The way he sought to work differently from other teachers, by standing before his audience and not speaking but acting with his words, acting as if it mattered little to him what he said, because it was only meant to ignite the soul of the listener, because something should happen to the soul, something should be done, and because the souls should leave the hall differently than they entered it, — this has the very peculiar effect that he must become alive to us in the way he worked from the people into the people, and that we believe we hear him when he had heard in lonely meditation, by which he well prepared himself for every spoken lecture, what he had heard in his self-talk with the world spirit, now did not present to his listeners, but converted it into the word that is action, so that he released those to whom he had spoken as other people. They had become other people, but not through his power, but through the awakening and ignition of their own power. If we understand him correctly in this way, then we can believe that we hear him keenly, how he wants to grasp the spirit directly with his word, with the sharpness, with the sharp knife of his word, which he previously grasped in the soul, by placing, as has been said of him, not just good, but great people in the world through his care of the soul.

If you really bring to life what he was, you cannot help but hear his words, his words that seem to come from the spirit itself, which in this Fichte only made itself a tool to speak, to speak out of the spirit of the world itself, inspiring, awakening fire and warmth and light. His words were full of heartiness, and they drove courage forward. His words became spirited when they flowed through the ears into the souls and hearts of the listeners; they carried spiritedness out into the world when the fire that these words ignited in the souls of the listeners made these listeners, as we so often hear from those who were Fichte's contemporaries, go out into the world as the most capable men. If you open your spiritual ear, you can hear, if you understand Fichte at all, the one who speaks from the spirit of his people, directly as a contemporary. And whoever has an ear for such greatness of nation will hear it in the midst of us. And rarely will a spirit stand before us in such a way that we can follow everything that it is into every single act of life. Do we not see the duty, the moral world order, as he represented it at the height of his philosophy, when we see the boy, how he, at seven years old, because he has grasped the love for “Horned Siegfried” out of inclination, throws it into the water because he does not feel in harmony with his duties? Do we not see the pensive man preparing for his lectures, who knows how to focus his mind on the secrets of the world, in the boy standing outside in the pasture and letting his gaze wander for hours in one direction into the secrets of nature until the shepherd comes and leads him home? Do we not feel the whole fire that inspired Fichte, that inspired him on his lectern in Jena, and later, when he spoke to the representatives, as he said, of his entire people in the “Speeches to the German Nation”? Do we not feel it already there, where he, repeating the sermon of the country pastor, made an impression on Baron von Miltitz? Do we not feel this spirit very close to us in every single thing, even in the smallest acts of his life, if we are able to feel just a little spiritually? Do we not feel how soulfulness, heartiness, moral courage radiates from this spirit into all subsequent German development? Do we not feel the eternal life that lives there, even if we cannot agree with the individual in the “Speeches to the German Nation”? Although they were confiscated twice by the censor in 1824, they could not be killed. They live today and must live in souls.

How we can see him, this Fichte, in our midst! How we can hear him, if we understand him correctly! We can feel him, if we feel with our soul how he inspires his listeners, how he inspires the entire German nation in its more distant development, how that which he created, what he allowed to flow through the continuous developmental current of his people, must remain immortal! We cannot help it, if we understand him correctly, we must feel this spirit of Fichte among us.

My task today will be to discuss how hard it is for people to keep to the truth of a situation in their ordinary trains of thought. I want to convey to you how far from easy it is in thinking to keep all the factors involved so before us that the course of our thoughts doesn't go astray from reality, that we follow the thread of reality.

The theme proposed for us today is certainly more difficult than others we might choose. But there is inner moral value to be derived from the realization that truth is hard to get at and that it is very easy to go astray as we forge ahead in a train of thought in the attempt to arrive at the truth by means of strict logical reasoning.

You will find that what I am going to tell you today will make it easier to understand certain matters that will occupy us in the next lecture. I will be speaking then about the important concepts chance, necessity, and providence. And I want to begin today with an introduction that, though it has its difficulties, will nevertheless contribute something vital and significant, not only to our theoretical understanding, but to the feeling we will then be able to develop for the way to seek truth.

I have often had occasion to mention the fact that there is a contemporary philosopher by the name of Fritz Mauthner who has written a Critique of Language.¹ This Critique of Language was intended to provide our period with something better suited to it than Kant provided for his time with his Critique of Pure Reason.² For Mauthner no longer believes—if that expresses it—that people seek knowledge in the form of concepts. It is rather his conviction that it is fundamentally just language to which people attach their insights. He believes that they don't really have true concepts when they are thinking, but merely have what words convey, and that words simply suggest this or that to them. He pictures people as having certain inner experiences in connection with words, putting their faith in words, jumbling them up, putting them together, and deriving insights from these processes. This is a total misconception of the entire cognitive process, but one that was bound to emerge eventually in an age working its way through to the worst consequences of materialism.

I want to convey just a sense of how Mauthner came to hold this view by quoting a passage from his Dictionary of Philosophy, written after his Critique of Language.³ Since we will be concerning ourselves with chance, necessity and providence, I will quote a passage from his article on the word “chance.” As I read it you will see that the materialistic age has gradually learned to talk about certain things. I am not so much interested in touching on any theoretical aspects involved in what I'll be reading you as I am in getting you to examine your feelings as you are exposed to what a materialistic philosopher of the present has to say on such a subject. I'd like to have you try to sense the way he speaks. He says of chance in his treatise on it “And it would be like going back to childhood and taking out of a magic package the surprises some kindly merchant has concealed in it.” He believes that looking at all the things that happen by chance is like becoming a child again and taking out of a magic package all the surprises put into it by a kindly merchant! “As though one were to keep on making God responsible, as Spinoza, Hume, Kant, and Schopenhauer did ...” is his sense of it. Trying to explain the world by ascribing everything to a kindly God would, in his opinion, be to regress to the state of a child gradually discovering what some kind merchant has hidden in a surprise packet. The child explores its content and comes upon one lovely thing after another. That is how Mauthner sees anyone who, attempting to find a wise explanation of the phenomena of the world, makes God responsible by regarding Him as the world's Creator. And he goes on to say, “... if one wanted to follow the example of Spinoza, Hume, Kant, and Schopenhauer in making Schopenhauer's elderly Jew” (he calls Him that because the term “God of the Christians” strikes him as unsuitable) “responsible for unscrambling this confusion of chance and purpose.”

You see the type of expression into which a materialist lapses if he takes himself seriously. Of course it is true that many people do not take materialism (which inevitably is also atheism) any more seriously than did the man who exclaimed “As surely as God is in heaven I am an atheist!” But anyone who takes it seriously today has to ridicule providence and similar matters; there is really no other possibility for those who have adopted materialism.

Though Fritz Mauthner is bound to give deep offense to our feelings and our sense of the fitness of things, I have brought him up because he is an honest, upright seeker after truth in the current materialistic sense. It is not my intention to do battle with individuals who are philosophers by profession, but rather with someone who comes to philosophy out of inner necessity from a quite different professional background and attains a certain degree of competency in it. For what one misses so greatly today in the way world views are evolved is a really serious coming to grips with what the various branches of science have brought forth up to the present. Fritz Mauthner has really grown into a learned gentleman, enabling me, as I take him for my point of departure and describe the difficulties inherent in the search for truth, to base my commentary on the thoughts developed by a very learned, very brilliant man. I am not basing it on what just any person thinks, but on the thinking of a very scholarly, clever man.

To begin with, I must take a very simple concept to show you at hand of a very special example from Mauthner's work how hard the search for truth is. You all know that there has long been what is called in mathematics the calculus of probability. It's quite easy to grasp the principle involved. Let's assume, for example, that you have some dice. I don't want to lead you astray into gambling with them, but let us say you have some dice. You know that they are so arranged that there is a single dot on one side, two on another, and so on, up to six dots on one of the six sides. If you roll these dice, they can turn up any one of the six sides; there are six possibilities. Now we can ask what the chances are of turning up a 6. You might really want to know what the chances are of getting a 6 when you shake the dice cup and throw the dice. The mathematician makes his calculation and says there are six possibilities; there is thus one-sixth of a chance of turning up a 6 on a single throw. You see how unlikely this possibility is. You would have to run through all six possibilities to be certain of a particular outcome. The numerator and the denominator would have to be identical, since certainty would equal 1 (6/6 = 1). Probability is therefore six times smaller than certainty in throwing dice.

Now we can pursue the matter further and ask what the chance is of throwing two sixes if two dice are thrown. This can also be calculated. You will get one divided by thirty-six if you calculate as follows: Throwing a 2 with one dice, you can get anything from a I to a 6 with the second. Getting a 2 with the first throw, you can also get anything from a 2 to a 6 with the second, and so on, until you have counted thirty-six different possible throws. The probability of getting any particular outcome is thus 1 in 36, or 1/36. If you wanted to calculate probability with 3 dice, you would get 1/6 x 1/6 x 1/6, or 1/216, a very unlikely event indeed. The probability gets smaller and smaller the more dice are involved. The more possibilities there are, the less probable is any particular outcome.

You see, then, that it is possible to express in mathematical formulas the degree of probability of any particular outcome, and calculations of this kind can be applied to all sorts of cases. But I don't need to explain more than this principle to you; you see that it is possible to express in mathematical formulas what one feels. One can always feel that there is a certain degree of improbability that a 6 will be thrown, but the actual probability is 1/6, with two dice 1/36, and so on. Such feelings can, in a sense, be expressed in mathematical terms.

Now there is a certain way of thinking about divine providence. Materialists say something like this about it: We want to examine the reasoning of those who believe in God and providence; what are their thoughts? Believers in providence say, Let us take a work like Goethe's Faust or Homer's epics. What is Goethe's Faust in the last analysis? If we think as the materialists do, picturing the world as composed of atoms or molecules, we would really have to conceive Faust in its entirety as composed of letters, of single letters, unless we wished to go deeper. People who believe in providence and also believe in atoms and molecules formulate the situation more or less like this: Let's imagine that we have a container of type and in it all the letters that make up Faust, and some machinery—not some intelligence—spreads out these letters. The believers in providence could now ask how great the probability is of Goethe's Faust emerging from a typesetting machine that simply put the letters one after the other as they happened to fall on being thrown out of the container. They ask the question, perhaps, but have to admit that the probability of such a thing happening is so slight as to be nonexistent. One cannot assume that a haphazard scattering of type could possibly result in a chance (Voltaire's “His Majesty, Chance”) printing of Goethe's Faust. Since that can't be the case with Goethe's Faust, we can scarcely think that this world, which is much, much more gloriously put together, could have been flung down so thoughtlessly and simply.

This is approximately how a person with the current atomistic outlook would think if he could not avoid accepting providence as necessary in the scheme of things because of the impossibility of the world's having put itself together out of chaos.

Now Fritz Mauthner is a thorough gentleman, so he has let himself in not just for producing this train of thought but for correctly calculating how improbable it is that, for example, Goethe's Faust could have originated from a mere scattering of the letters it consists of. He has really figured it out, and I want to show you how he did it. He makes a fairly thorough job of it. He says,

God's existence is proved by the fact that the world's beauty and order are just as improbably the product of pure chance, achieved without purpose on the part of a creator, as we would regard the production of Faust as a consequence of upsetting a huge container of type and an accidental arranging of the letters and punctuation in the sequence found in Faust. The improbability of such a production is truly vast, beyond anything fantasy could conjure up, even if one disregards the utterly nonsensical assumption that letters could arrange themselves into sentences, and assumes the probability of an immeasurably favorable special case—something, say, along the lines of a German typewriter or typesetting machine getting into the hands of a Chinaman who, totally unfamiliar with the German language and letter-symbols, nevertheless experiments tirelessly with the keys for weeks or months, handling the machine correctly, with the result of this mere experimenting producing Faust!

Mauthner goes on to say:

I entertained myself working out an approximate calculation of the probability of a chance emergence of Goethe's Faust from this experiment. There was no need to bother about a few decimal places in the decimal part of the logarithm, and I magnanimously upped the probability by allowing for one hundred typographical errors and still recognizing the product as genuinely Faust, thus giving it a more than generous benefit of the doubt. Faust contains approximately 300,000 letters. Now the probability of striking the right key at every touch is not exactly small; it is almost 1 out of 100, since there are about 100 different symbols.

So one can light upon 100 symbols. Blindly tapping away, the probability of getting the right one is 1 in 100, according to the principle explained at hand of the dice. Thus the probability of the Chinaman totally ignorant of the language in which Faust is written striking the right key is 1/100. “But since, according to elementary rules, the chance of accidentally producing the whole of Faust with its 300,000 letters equals the product of 300,000 partial probabilities, the probability of an accidental production of Faust must be calculated as (1/200)300,000.”

You see, the probability of Faust coming into existence in the above way is not 1/6 or 1/36, and so on, but equals the fraction obtained by dividing 1 by 100x100x100, and so on, until we have done it 300,000 times. That is a fraction with a gigantic denominator, as you can see; in other words, the probability is exceedingly tiny. Mauthner continues, “We have here a fraction whose numerator is 1, whose denominator consists of 600,000 digits. Even the conceptual power of the Indians,” (which Mauthner rates very highly), “even the mathematical genius of Archimedes is not up to grasping so vast a denominator. There is not even a name for such a number. The Greeks and the Romans were right, then, when they considered the chance production of any organized whole as extremely improbable. Here we reach the limits of the possible”—but only for human conceiving, he means. One cannot obtain Faust this way.

And the Greeks and Romans would also have concluded that the meaningful production of a Faust on the part of a creator could most probably—or even quite certainly—equally prove the existence of a world-creator if the whole proof or metaphor or line of reasoning were not so unspeakably foolish. I could never even bring myself to believe that the marvelous build of a mosquito could be the product of chance in a materialistic sense. The chance material production of a mosquito is just as improbable as that of Faust. Darwinism has not really lessened the incomprehensibilities. But the headwork on the part of a God Who would have had to organize not merely 3 times 100,000 elements or letters (with repetitions) but all the elements that make up the cosmos an endless number of times (with repetitions) is, if possible, even more improbable for human conceiving (and we really have no other!) than a chance production of Faust. I have no wish to extend my calculations to figuring out the degree of the improbability of a world- dominion and providence.

You see what tremendously learned reflections one can engage in. You will have thought them quite learned enough to arrive at the logical conclusion: what must God not have had to keep in mind, if He wanted to put the world together out of all its elements, if producing Faust out of an upset typecase or the chance striking of typewriter keys represents such an improbability as to be practically out of the question? Therefore, says Mauthner, both the concept of chance and that of divine providence are inconceivable. For if the degree of probability in the case of Faust is so minuscule, one can certainly not presuppose in the world's case that it could have been the chance creation of an upsetting of a cosmic typecase, so to speak. But then, one can just as little presuppose God—for what wisdom would He not have had to possess to have built the world out of all its elements!

So one can take neither God nor “His Majesty, Chance” for granted. Mauthner therefore maintains that neither has validity, that all that is involved here is just concepts in language, and people deal with them as they do with languages themselves and with translations. And he calls this a Critique of Language! We have here a truly incisive train of thought indeed, pursued with a great deal of effort. It leads to two alternatives: one has either to presuppose that the world came into being by chance—an exceedingly tiny probability, of course—or, still less credibly, to conceive of a kind God with a head so full of wisdom that He could use it to build a world out of chaos.

Now, since we are concerned in spiritual science not only with getting to know things but with thinking correctly, taking into account all the factors involved in developing a sound train of thought, let us examine this particular train of thought in a way commensurate with the serious approach of spiritual science. Let us review again the proposition that the probability of Goethe's Faust resulting from a jumbling up of the contents of a typecase is so infinitesimal as to be represented by a fraction with a numerator of 1 over a denominator consisting of 600,000 digits. The probability of the world's coming into being as the result of a similar accident would, of course, be infinitely smaller. But the fact is that Faust did come into being in its entirety! Now did this happen because the good Goethe—not the good God in this case—had in his head the laws whereby, according to the principles of typesetting, 300,000 letters taken from the typecase could be set in soldierly rows to eventuate in Faust? Was Goethe thinking of the right way to reach into that container to get hold of the right letters?

Certainly not! When we think of the origin of Faust, we don't picture it as having anything to do with selecting type. The creator of Faust proceeded quite differently. It would never have occurred to him that Faust could have resulted from the placement of 300,000 letters. It was totally unnecessary for Goethe to know that Faust could be composed of 300,000 letters, and yet he composed it! We might, on the one hand—and indeed we even must—picture a chaos, with things in a state of utter disorder, but conceive on the other of a good God with all the various laws in mind according to which He would arrange the world, exactly as Goethe would have done if he had been set before a typecase to bring forth his Faust. But neither God nor Goethe went to work in this fashion. What we have to picture going on in God's soul has nothing whatever to do with the whole train of thought about composition, any more than such an incredibly cleverly conceived composition applies in the case of the creation of Goethe's Faust. In other words, this whole train of thought leads to absurdity. It is brilliant, it is well reasoned, it is conscientious—all these things; yet it ends in absurdity. That comes of a conscientious person engaging in a train of thought and pursuing it, but losing sight of the actual factors that could have led to a sound conclusion.

This is a much more important matter than we might suppose, for it demonstrates how extraordinarily difficult it can be, no matter how scientifically one proceeds, to avoid losing sight of reality as we pursue a train of thought. We must imbue our feelings with this realization and learn a great deal from just such an example. Two things are required as we mull it over. One is that we educate ourselves through an outstanding example of this kind to an awareness that the search for truth is far from easy, and that we badly need to develop a feeling for the fact that not just any thought sequence that strikes us at first glance as correct is actually a sound one. The more we can imbue ourselves with the feeling that we could err, that even at our most conscientious we might be wrong, the more easily will we avoid a rigid clinging to our own opinions, to a stubborn belief in the correctness of our views.

It is a very common thing, these days, to encounter people who declare that they think this or that to be a fact. The typical reaction one has in such encounters is how fortunate and at the same time how simple-minded such people are—fortunate, because they have no idea what it really means to believe in something they have figured out, and simple-minded because they don t have a glimmering of how far removed from reality their thoughts may be. But we should be aware that we mustn't allow this realization to depress us. It will make us very modest indeed, but not to the point of driving us into melancholia, to a sense of despair about human life because of the great difficulty of achieving truth. For we know that the life of the human soul is unending and must be a quest, that it may even be due to a wise ordaining that the quest for truth is so difficult. And we will find that life rests upon this fact.

It would be the death of our souls if the quest for truth were easy, if those people who say they have found out how to arrange things in a way to make the whole world happy were right. If, confronted by the world's complexity, it were such a simple matter to discover truth as most individuals believe it to be, that would mean the death of the soul. For the soul's life depends on our inability to find any access to the totality of truth; it requires a long slow search for truth, and the preservation of a profound degree of modesty as one progresses in it, step by step. Error is the more likely the more comprehensive the truth we seek. So it was natural for even one of the most learned men to fall into childish error such as that demonstrated in connection with solving the cosmic problem of chance and providence.

But dismay and depression over the fact that truth can be discovered only with such difficulty cannot touch us if we bear in mind that life derives from our having to seek truth. The quest is what matters. You might say, Well, if it were to mean the death of the soul not to have to search for truth, that fate is surely going to claim us now, for we have currently reached a high point in human evolution in the lack of feeling for a true quest for truth. In the whole course of history there have never been more people with programs, more individuals who believe that they can solve the whole cosmic riddle with a word or two. So we do have the very outlook right now that can be described as leading to the death of the soul. And it would indeed mean the death of the soul if what these program-people think were true. But it is not true, fortunately!

The thinking of people like Fritz Mauthner is more typical than one might assume, and there are many of them. The volumes of his Philosophical Dictionary are a perfect example of the current outlook. They really reflect the way most people think who aren't interested enough in freeing themselves from the trend of contemporary thought to move in a direction such as spiritual science has taken. People like Mauthner say, We come, on the one hand, to the untenable concept of a world that has come into being by chance (for this has the degree of improbability I have been demonstrating). But the alternative concept of an all-wise God is just as untenable since our human minds find it impossible to credit the existence of a god, a good God, who created in His head everything He needed to assemble out of initial chaos the various “letters” that compose the universe. Mauthner believes that people used to make do with concepts like chance and providence, but that we have now advanced beyond them since we realize today that they have no cosmic significance, no objective meaning; as mere figments of our human minds they hold meaning for ourselves alone. They are judged entirely on the basis of whether they are presently applicable to the world at large. People like this always say, Look how childish people used to be! They talked on the one hand of “divine providence and on the other of the concept “chance.” We must recognize the fact that both concepts exist only in the thoughts of human beings and are not even remotely applicable to the world.

And on what do they base this judgment? They say, When we survey the whole range of philosophical thought, the philosophical procedure followed by many philosophers (and Mauthner has really sat down and studied the world's philosophers and is as familiar with all of them as anyone can be in a single lifetime), we see what trouble they took to arrive at concepts. But all these are just human concepts; they can't be applied to reality. There is no reality in the concept of divine providence. And Mauthner's article on chance ends with the statement that divine providence, the cosmic order, cosmic harmony, and the beauty of the world used to be looked upon as concepts in the following context: “Yes, there are elements of chance in the world, but the world is also endowed with order and beauty.” And Mauthner ends: “But we realize that the concept of chance is man-made, and so are the concepts of beauty and order, of God, of causality.” We know, in other words, that they are all of human origin and lack objective applicability. “Thus it is the height of literal-mindedness even to ask the question whether chance or God is the origin of universal order and beauty, and worse to try to answer it with a childish simile.”

Now what have Mauthner and all the other philosophers who agree with him done to arrive at the insight that the concepts of God and chance and order are human products, and that neither order nor beauty and so on really exist outside us? You needn't believe me, but they have demonstrated with all possible philosophical incisiveness how profoundly human reason goes to work to produce such concepts and how true it is that they are human products. They have demonstrated this. He has offered proof when he says, “But we know ...” etc. He has proved it! But if we look at how he proved it, we have to say, Yes, dear Mr. Mauthner, you are right. But we are familiar with the fact that the concepts of chance, beauty, God, and the June bug are all the work of man. That is true, looked at in the right light. Now you would have to spend years making a really thorough study of it, but if you were to examine the penetrating thinking that has gone into demonstrating how all the concepts mentioned above are the fruits of human thinking, you would find trains of thought that can very properly be applied to the assertion that the June bug concept is also man-made. That is certainly true, but does that say anything about whether June bugs can fly around outside there and are real? What is childish is to say that the concept of the June bug is just a human product. One can think really penetratingly and be totally convinced of the correctness of one's conclusions, and yet have lost the thread on which the true facts are strung. All the proofs adduced in support of the finding that the above concepts are simply fruits of human thinking do not say anything about the objective existence of these things; just as calling the June bug concept a human product does not help us when its objective existence is in question.

You see what tremendous certainty the modern scientific way of thinking generates. It is reflected in such a statement as “We know that the concepts of chance, beauty, order, God, and causality are all man-made. So it seems to us to be the very height of literal-mindedness even to ask the question whether chance or God is the origin of universal order and beauty.”

Well, then, one must comment, you believe—since you can prove that the June bug concept is man-made—that it is being childish, being a victim of literal-mindedness to apply the June bug concept to an insect flying around there outside the window? It is all exactly the same thing, you simply don't notice the similarity.

What is the point of bringing up such matters? Why, to call attention to how difficult it is to get at truth by stringing logical concepts together; to show what the outcome can be, no matter how penetratingly one proceeds; to illustrate how thoroughly we must imbue ourselves with a sense of the difficulty of the quest for truth, both in great and small concerns. The more you develop a feeling for this as a result of what has been discussed today, the better it will be.

On Hegel's birthday, August 27, we will build on the foundation laid today in a spiritual scientific approach to the concepts chance, necessity, and providence.

• 1. Fritz Mauthner, 1849–1923, German philosopher and writer. Critique of Language, 1901.
• 2. Immanuel Kant, 1724–1804, German philosopher of the Enlightenment, Published Critique of Pure Reason in 1781.
• 3. Fritz Mauthner, Dictionary of Philosophy, 1909.

In the lecture yesterday I drew your attention to the fact that very diverse Powers intervene in the course of human evolution. For this reason, and also because one mighty stream of influence intersects another, certain periods of ascent and equally of decline occur in definite spheres of civilisation. While older civilisations are still waning, while they are so to say passing over into external forms, the creative impulses which are to inaugurate later civilisations, to inspire them and bring them to birth, are being slowly and gradually prepared. So that in a general way the course of man's cultural life may be described briefly as follows.—We find cultural life rising from unfathomed depths and ascending to certain heights; then it ebbs, and indeed more slowly than it ascended. The fruits of a particular civilisation-epoch live an for a long time, penetrate into later streams and into folk-cultures of the most diverse character and lose themselves like a river which instead of flowing into the sea trickles away over lowlands. But while it is trickling away the new civilisations—which were still imperceptible during the decline of the old—are in preparation, in order eventually to begin their development and ascent, and to contribute in the same or a similar way to the progress of humanity. If we want to think of an eminently characteristic example of progress in culture we can surmise that it must be one in which the principle of the universal-human, the weaving of the ego in the ego, appeared in the most striking form. This, as we have shown, was the case in the culture of the ancient Greeks. We have there a clear illustration of a civilisation running its own characteristic course; for the achievements of the three preceding civilisation-epochs and of the epoch following that of Greece are modified in a quite different way by forces outside man. Hence what lies in the human being himself, whereby he makes his mark upon the world, everything which, proceeding from super-sensible powers, is able to express itself in him in the most characteristically human way—this is exemplified in the middle, the Fourth civilisation-epoch.

But in regard to this Greek civilisation, the following must also be said. It was preceded by the Third epoch, which then ebbed away, and during this period of decline Greek culture was being prepared. During the decline of the Babylonian culture, which streamed from the East towards the West, there was enshrined in the little peninsula of Southern Europe we know as Greece the seed of what was to sink into humanity as the impulse of a new life. True though it is that this Greek life brought pre-eminently to expression the essentially human element, that which man can find entirely within himself, it must not be thought that such things need no preparation. What we call the essentially human element—that, too, had first to be taught to men in the Mysteries by super-sensible Powers, just as now the still higher freedom which must be prepared for the Sixth civilisation-epoch is sustained and taught in super-sensible worlds by the Beings who lead and guide human evolution.

We must therefore realise that when Greek culture appears to outer observation. as if everything sprang from the essentially human element, it already has behind it a period when it was, so to speak, under the influence of the teachings of higher spiritual Beings. It was through these higher spiritual Beings that Greek culture was able to rise to the heights it achieved in bringing the essentially human element to expression. For this reason Greek culture too, when we trace it backwards, is lost sight of in the darkness of those prehistoric ages when, as its basis, there was cultivated in the Mystery-sanctuaries the wisdom which then, like a heritage, was clothed in majestic poetic form by Homer, by Aeschylus. And so, in face of the grandeur of there unparalleled figures, we must conceive that these men did indeed elaborate something that was entirely the product of their own souls, of the weaving of the ego in the ego, but that it had first been laid by higher Beings into these souls in the temple-sanctuaries. That is why the poetry of Homer and of Aeschylus seems so infinitely profound, so infinitely great. The poems of Aeschylus should not on any account, however, be judged from the translation by Wilamowitz, for it must be realised that the full greatness of what lived in Aeschylus cannot be conveyed in modern language, and that there could really be no worse approach to an understanding of his works than that tendered by one of the most recent translators.

If, therefore, we study Greek culture against the deep background of the Mysteries, we can begin to divine its real nature. And because the secrets of the life in super-sensible worlds were conveyed in a certain human form to the artists of Greece, they were able in their sculptures to embody in marble or in bronze, what had originally been hidden in the secrecy of the Mysteries. Even what confronts us in Greek philosophy clearly shows that its highest achievements were in truth ancient Mystery-wisdom translated into terms of intellect and reason. There is a symbolic indication of this when we are told that Heraclitus offered up his work, On Nature, as a sacrificial act in the temple of Diana at Ephesus. This means that he regarded what the weaving of the ego in the ego enabled him to say as an offering to the spiritual Powers of the preceding epoch with whom he knew himself to be connected. This is an attitude which also sheds light an the profound utterance of Plato, who was able to impart a philosophy of such depth to the Greeks and yet found himself compelled to affirm that all the philosophy of his time was as nothing compared with the ancient wisdom received by the forefathers from the spiritual worlds themselves.³⁶ In Aristotle everything appears as though in forms of logic—indeed, here one must say that the ancient wisdom has become abstraction, living worlds have been reduced to concepts. But in spite of this—because Aristotle stands at the terminal point of the ancient stream—something of the old wisdom still breathes through his works.³⁷ In his concepts, in his ideas, however abstract, an echo can still be heard of the harmonies which resounded from the temple-sanctuaries and were in truth the inspiration not only of Greek wisdom but also of Greek art, of the whole folk-character. For when such a culture first arises, it takes hold not only of knowledge, not only of art, but of the whole man, with the result that the whole man is an impress of the wisdom and spirituality living within him. If we picture Greek civilisation rising up from unknown depths even during the decline of Babylonian culture, then, in the age of the Persian Wars we can clearly perceive the effects of what the Greek character had received from the old temple-wisdom. For in these Persian Wars we see how the heroes of Greece, aflame with enthusiasm for the heritage received from their forefathers, fling themselves against the stream which, as an ebbing stream from the East, is surging towards them. The significance of their violent resistance, when the treasures of the temple-wisdom, when the teachers of the ancient Greek Mysteries themselves were fighting in the souls of the Greek heroes in the battles against the Persians, against the waning culture of the East—the significance of all this can be grasped by the human soul if the question is asked: What must have become of Southern Europe, indeed of the whole of later Europe, if the onset of the massive hordes from the East had not been beaten back at that time by the little Greek people? What the Greeks then achieved contained the seed of all later developments in European civilisation up to our own times.

And even the outcome in the East of what Alexander subsequently carried back to it from the West—albeit in a way that from a certain point of view is not justifiable—even that could develop only after what was destined to decline in respect also of its physical power had first been thrust back by the burning enthusiasm in the souls of the Greeks for the temple-treasures. If we grasp this we shall see how not only the teaching concerning Fire given by Heraclitus, not only the all-embracing ideas of Anaxagoras and of Thales, work on, but also the actual teachings of the guardians of the temple-wisdom in prehistoric Greek civilisation. We shall feel all this as a legacy of spiritual Powers who imbued Greek culture with what it was destined to receive. We shall perceive it in the souls of the Greek heroes who defied the Persians in the various battles. This is how we must learn to feel history, for what is offered us in the ordinary way is, at its best, only an empty abstract of ideas. What works over from earlier into later times can be observed only when we go back to what was imparted to the souls of men through a period lasting for thousands of years, taking definite forms in a certain epoch.

Why was it that in this upsurge of the old temple-treasures something so great could be imparted to the Greeks The secret lay in the universality, the comprehensiveness, of these temple treasures, and in their aloofness from anything of lesser account. It was something that was given as a primal source, something that could engross the whole man, bringing with it, so to say, a direct forte of guidance.

And here we come to the essential characteristic of a culture which is rising towards its peak. During this period, everything that is an active stimulus in man—beauty, virtue, usefulness, purposiveness, what he wishes to achieve and realise in life—all this is seen as proceeding directly from wisdom, from the spiritual. Wisdom embraces virtue, beauty and everything else as well. When man is permeated by, inspired by, the temple-wisdom, the rest follows of itself. That is the feeling which prevails during these times of ascent. But the moment the questions, the perceptions, fall asunder—the moment when, for example, the question of the good or the beautiful becomes independent of the question of its divine origin—the period of decline begins. Therefore we may be sure that we are living in a period of decline when it is emphasised that, independently of a spiritual origin, this or that must be especially cultivated, this or that must be the main consideration. When man lacks the confidence that the spiritual can bring forth of itself everything that human life requires, then the streams of culture, which an the arc of ascent form a unity, fall apart into separate streams. We sec this where interests outside wisdom, outside the spiritual impetus, begin to infiltrate Greek life; we see it in the political life, we see it, too, in that part of Greek life which especially interests us, in the spiritual life immediately preceding Aristotle. Here, side by side with the question: What is the true?—which embraces the question: What is good and practically effective?—the latter question begins to be an independent one. Men ask: How should knowledge be constituted in order that one can attain a practical goal in life? And so in the period of decline we see the stream of Stoicism arising. With Plato and Aristotle the good was directly contained in the wise; impulses of the good could proceed only from the wise. The Stoics ask: What must man do in order to become wiser in the practice of living, in order to live to some purpose? Goals of practical life insert themselves into what was formerly the all prevailing impetus of truth.

With Epicureanism comes an element that may be described as follows.—Men ask: How must I prepare myself intellectually in order that this life shall run its course with the greatest possible happiness and inner peace? To this question, Thales, Plato and even Aristotle would have answered: Search after the truth and truth will give you the supreme happiness, the germinating seed of love.—But now men separate the one question from the question of truth, and a stream of decline Sets in. Stoicism and Epicureanism are a stream of decline, the invariable consequence being that men begin to question truth itself and truth loses its power. Hence, simultaneously with Stoicism and Epicureanism in the period of decline, Scepticism arises—doubt in regard to truth. And when Scepticism and doubt, Stoicism and Epicureanism, have exercised their influence for a time, then man, still striving after truth, feels cast out of the World-Soul and thrown back upon his own soul. Then he looks around him, saying: This is not an age when Impulses flow into humanity from the on working stream of the spiritual Powers themselves. He is thrown back upon his own inner life, his own subjective being. In the further course of Greek life, this comes to expression in Neo-Platonism, a philosophy which is no longer concerned with external life, but looks within and strives upwards to truth through the mystical ascent of the individual. One stream of the cultural life is mounting, another declining, stage by stage. And what has developed during the ascent peters slowly and gradually away, until with the approach of the year 1250 there begins for humanity an inspiration not easy to observe but no less great for all that, which I characterised yesterday in a certain way. This again has been petering away since the 16th century. For since then all the specialised questions have again arisen by the side of those concerning truth itself; again an attitude is taken which wants to separate the question of the good and of the outwardly useful from the one supreme question of truth. And whereas those leading personalities in whom the impulses of the year 1250 were working contemplated all human currents in their relation to truth, we now see coming into prominence the fundamental separation of the questions of practical life from those that are intrinsically concerned with truth. At the portal leading to the new period of decline, the period which so clearly signifies the downward surge in spiritual life—at this portal stands Kant. In his preface to the second edition of the Critique of Pure Reason, he says expressly that he had to set limits to the striving after truth in order to make room for what practical religion requires.³⁸ Hence the strict separation of Practical Reason from Theoretical Reason: in Practical Reason, the postulate of God, Freedom and Immortality is based entirely on the element of the good; in Theoretical Reason, any possibility of knowledge penetrating into any spiritual world is demolished. That is how things are, when viewed in the setting of world-history. And we may be sure that the striving for wisdom in our age will follow in the wake of Kant. When our own spiritual Movement points to the ways in which the capacity for knowledge can be so extended and enhanced as to enable it to penetrate into the super-sensible, we shall for a long, long time continue to hear from all sides: “Yes, but Kant says! ...” The historical evolution of mankind takes its course in antitheses of this kind. In what arises instinctively, like a dim inkling, we can see that underneath what is pure maya but accepted as the truth, underneath the stream of maya, human instincts do hit upon things which to a great extent are right. For it is extraordinarily interesting that in certain inklings arising out of folk-instincts for practical life, we can perceive the descending course of human evolution until the Greco-Latin epoch and the re-ascent now demanded of us.

What picture, then, must have come before the minds of men who had a feeling for such things When they looked back to the great figures of history in pre-Christian times—or, we had better say, pre-Grecian times—how must they have thought of all those whom we described as the instruments of Beings of the higher Hierarchies They must have said to themselves—and even the Greeks still did so: This has come to us through men who were played into by superhuman, divine forces.—And in all the ages of antiquity we find that the leading personalities, down to the figures of the Hermes, and even Plato, were regarded as “sons of the gods”; that is to say, when men looked back to olden times, heightening their vision more and more, they saw the divine behind there personalities who appeared in history; and they regarded the beings who appeared as Plato and in the Hermes as having come down, as having been born from, the gods. That is how they rightly saw it—the sons of the gods having united with the daughters of men, in order to bring down the spiritual to the physical plane. In those ancient times men beheld sons of the gods—divine men, that is to say, beings whose nature was united with the divine. On the other hand, when the Greeks came to feel: Now we can speak of the weaving of the ego in the ego, of what lies within the human personality itself—then they spoke of their supreme leaders as the Seven Sages, thus indicating that the nature of those who once were sons of the gods had now become purely and essentially human.

What was bound to come about in the instincts of the peoples in post-Grecian times? It was now a matter of indicating what man elaborates on the physical plane, and how he carries the full fruit of this into the spiritual world. Thus, while the feeling in much earlier times was that the spiritual must be recognised as taking precedence of the physical man and the physical man regarded as a shadow-image, and while during the Greek epoch there were the sages in whom the ego works in the ego, in the epoch after Greece attention was turned to personalities who live on the physical plane and rise to the spiritual through what is achieved in the physical world. This concept developed out of a certain true instinct of knowledge. Just as the pre-Grecian age had sons of the gods and the Greeks had sages, the peoples of the post-Grecian age have saints—human beings who lift themselves into the spiritual life through what they carry into effect on the physical plane. Something is alive there in the folk-instinct, enabling us to glimpse how behind maya itself there is a factor which impels humanity forward.

When we recognise this, the impulses at work in the epochs of time throw light upon the individual human soul, and we understand how the group-karma is inevitably modified by the fact that men are at the same time instruments of the process of historical evolution. We are then able to grasp what the Akasha Chronicle reveals—for example, that in Novalis we have to see something that goes back to Elijah of old. This is an extraordinarily interesting sequence of incarnations.³⁹ In Elijah the element of prophecy comes strongly to the fore, for it was the mission of the Hebrews to prepare that which was to come in later time. And they prepared it during the period of transition from the Patriarchs to the Prophets, via the figure of Moses. Whereas in Abraham we see how the Hebrew still feels the working of the God within him, in his very blood,⁴¹ in Elijah we see the transition to the ascent into the spiritual worlds. Everything is prepared by degrees. In Elijah there lives an individuality already inspired by what is to come in the future. And then we see how this individuality was to be an instrument for preparing understanding of the Christ Impulse. The individuality of Elijah is reborn in John the Baptist.⁴⁰ John the Baptist is the instrument of a higher Being. In John the Baptist there lives an individuality who uses him as an instrument, but in order to enable him to serve as such an instrument, the lofty individuality of Elijah was necessary.

Then, later on, we see how this individuality is well fitted to pour impulses working towards the future into forms that were made possible only by the influence of the Fourth Post-Atlantean culture-epoch. However strange it may seem to us, this individuality appears again in Raphael, who unites in his paintings what is to work in all ages of time as the Christian impulse, with the wonderful forms of Greek culture. And here we can realise how the individual karma of this entelechy is related to the outer incarnation. It is required of the outer incarnation that the power of an age shall be able to come to expression in Raphael; for this power the Elijah-John individuality is the suitable bearer. But the epoch is only able to produce a physical body bound to be shattered under such a power; hence Raphael's early death.

This individuality had then to give effect to the other side of his being in an age when the single streams were dividing once more; he appears again as Novalis. We see how there actually lives in Novalis, in a particular form, all that is now being given us through Spiritual Science. For outside Spiritual Science nobody has spoken so aptly about the relation of the astral body to the etheric and physical bodies, about the waking state and sleep, as Novalis, the reincarnated Raphael.⁴² These are things which show us how individualities are the instruments of the onflowing stream of man's evolution. And when we observe the course of human development, when we perceive this enigmatic alternation in the happenings of history, we can dimly glimpse the working of deep spiritual Powers. The earlier passes over into the later in strange and remarkable ways.

To some of you I have already said⁴³ that a momentous vista of history is revealed by the transition from Michelangelo to Galileo. (Mark well, I am not speaking of a reincarnation here; it is a matter of historical development.) A very intelligent man once drew attention to the striking fact that the human spirit has woven into the wonderful architecture of the Church of St. Peter in Rome what he calls the science of mechanics. The majestic forms of this building embody the principles of mechanics that were within the grasp of the human intellect, transposed into beauty and grandeur. They are the thoughts of Michelangelo! The impression made by the sight of the Church of St. Peter upon men expresses itself in many different ways, and perhaps everyone has felt something of what Natter, the Viennese sculptor,⁴⁴ experienced, or what was experienced in his company. He was driving with a friend towards St. Peter's. It was not yet in sight, but then, suddenly, the friend heard Natter exclaim, springing from his seat and as though beside himself: “I am frightened!”At that moment he had caught sight of St. Peter's ... afterwards he wanted to obliterate the incident from his memory. Everyone may experience something of the kind at the sight of such majesty And now, in a professorial oration, a very clever man, Professor Müllner, has made the point that Galileo, the great mechanistic thinker, taught humanity in terms of the intellect what Michelangelo had built into spatial forms in the Church of St. Peter. So that what stands there in the Church of St. Peter like crystallised mechanics, principles of mechanics grasped by the human mind, confronts us once again, but now transposed into intellectuality, in the thoughts of Galileo. But it is strange that in this oration the speaker should have called attention to the fast that Galileo was born on the day Michelangelo died (18th February, 1564). Hence there is an indication that the intellectual element, the thoughts coined by Galileo in the intellectual forms of mechanics, arise in a personality whose birth occurs on the same day as the death of the one who had given them expression in space. The question therefore inevitably arises in our minds: Who, in reality, built into the Church of St. Peter, through Michelangelo, the principles of mechanics only subsequently acquired by humanity through Galileo?

My dear friends, if the aphoristic and isolated thoughts that have been presented in connection with the historical development of humanity unite in your hearts to produce a feeling of how the spiritual Powers themselves work in history through their instruments, you will have assimilated there lectures in the right way. And then it could be said that the feeling which arises in our hearts from the study of occult history is the right feeling for the way in which development and progress occur in the stream of time. To-day, at this minor turning-point of time, it may be fitting to direct our meditation to this feeling of the progress of men and of gods in the flow of history. If in the heart of each one of you this feeling for the science of occult progress in time were to become clear perception of the weaving, creative activity in the becoming of our own epoch, if this feeling could come alive within you, it might perhaps also live as a New Year's wish in your souls. And at the close of this course of lectures, this is the New Year's wish that I would fair lay in your hearts: Regard what has been said as the starting-point of a true feeling for time. In a certain way it may be symbolical that we should have been able to use this minor transition from one period of time to another as an opportunity for allowing ideal which embrace such transitions in their sweep, to take effect in our souls.

• 36. Timaeus, 22, 23. “In the Egyptian Delta, at the head of which the River Nile divides, there is a certain district which is called the district of Sais, and the great city of the district is also called Sais. ... To this city came Solon, and was received there with great honour; he asked the priests who were most skilful in such matters, about antiquity, and made the discovery that neither he nor any other Hellene knew anything worth mentioning about the times of old. On one occasion, wishing to draw them an to speak of antiquity, he began to tell about the most ancient things in our part of the world. ... Thereupon one of the priests, who was of a very great age, said: O Solon, Solon, you Hellenes are never anything but children and there is not an old man among you. Solon in return asked him what he meant. I mean to say, he replied, that in mind you are all young; there is no old opinion handed down among you by ancient tradition, nor any science which is hoary with age. ... just when you and other nations are beginning to be provided with letters and the other requisites of civilised life, after the usual interval, the stream from heaven, like a pestilence, comes pouring down, and leaves only those of you who are destitute of letters and education, and so you have to begin all over again like children, and know nothing of what happened in ancient times, either among us or among yourselves. ...”
• 37. World-History in the light of Anthroposophy, p. 102.
• 38. Immanuel Kant (1724–1804). “I must, therefore, abolish knowledge, to make room for belief”Preface to the 2nd ed. of the Critique of Pure Reason. (Tr. J. M. D. Meiklejohn, p. xxxv. London, 1860.)
• 39. See Rudolf Steiner, Earthly and Cosmic Man, Lecture IV.
• 41. See Rudolf Steiner, Deeper Secrets of Human History in the light of the Gospel of St. Matthew. Lectures II and III.
• 40. See Rudolf Steiner, Earthly and Cosmic Man, Lecture IV.
• 42. See inter alia, Hymns to the Night, the most recent translation of which is by Mabel Cotterell, with an introduction by August Closs, published by the Phoenix Press, London, 1948. Translations were made at the end of the 19th century of Heinrich von Ofterdingen, The Disciples at Sais, of many “Fragments,” and other “Songs.” Carlyle's Essay on Novalis is well known. Apart from there publications, however, the English reader will have some difficulty in finding works in his own language that will enable him to acquire any real insight into the writings of Novalis. A great deal, of course, has been and is continuing to be written in Germany of the one of whom Tieck wrote in 1846: “Few authors have ever produced so great an impression on the world of German thought as Novalis.” The biography by Friedrich Hiebel, Novalis, der Dichter der blauen Blume, is of great value. Students of Spiritual Science will be particularly interested in Novalis in anthroposophischer Betrachtung by Monica V. Miltitz, published in 1956. But Rudolf Steiner alone was able to unveil the mystery enshrouding the personality of Novalis. Among many passages occurring in his lectures, the following is of outstanding importance: “... A deeply shattering event in life made him (Novalis) aware, as by a magic strike, of the relation between life and death and, as well as the great vista of past ages of the earth and cosmos, the Christ Being Himself appeared before his eyes of Spirit. ... In the rase of Novalis we cannot really speak of a self-contained lifc, for his was actually like a remembrance of an earlier incarnation. The initiation he had received as it were by Grace, brought to life within him experiences of an earlier incarnation; there was a certain mysterious consolidation of the fruits of insight acquired in an earlier life. And because he looked back through the ages with his own awakened eyes of spirit, he was able to say that to him nothing in life was comparable with the momentous event when in his inmost self he had discovered what Christ truly is. This experience was like a repetition of the happening at Damascus, when Paul, who had hitherto persecuted the followers of Christ and rejected their message, received in higher vision the direct proof that Christ lives, that He is present! ...” This quotation is from Rudolf Steiner's lecture entitled, The Christinas Mystery. Novalis the Seer. Not yet printed in English. Berlin, 22.XII.08.
• 43. The lecture, not yet printed in English, was entitled: The Human Spirit and the Animal Spirit, Berlin, 17.XI.10.
• 44. Heinrich Natter 1846–92).

The great advances in natural science in recent centuries, but especially in recent decades, are rightly admired, as I have repeatedly mentioned in the lectures on spiritual science given here. And it is only right that the modern man, in order to get to know the present point of human development, likes to put himself in the mindset and the way of thinking from which these results, this progress of natural science, have been achieved. But by putting himself in this way of thinking, the modern man's thinking, his whole mind, takes on certain forms. And without detracting from our admiration for the progress of natural science, it must be said that in recent times this very immersion in the scientific way of thinking has, in many people, produced a kind of inability to be attentive to what knowledge of the nature of the human soul, of the human spirit itself, gives, what knowledge it gives about the most important, most incisive riddles of human existence.

If one follows the course of spiritual history from the points of view just mentioned, one not only gets a general idea of the inability just described. If we look in detail at what has been attempted in recent times with regard to the study of the soul, we immediately get the impression that minds that have been trained by the scientific way of thinking often pass by the points where the knowledge of the soul, the knowledge of the most important questions of existence, should open up. As an example today, I will mention the ideas of a thinker of recent times, whom I have often referred to here and who can indeed be considered one of those who have endeavored to go beyond the merely external, sensual existence and point to something that lives in the spiritual behind the sensual. I would like to start with certain thoughts that Eduard von Hartmann, the philosopher of the unconscious, wrote down at the beginning of his psychology, his theory of the soul. He expresses how it is actually impossible to observe the phenomena of the soul, and how the difficulty of a psychology lies precisely in the fact that it is almost impossible to observe the phenomena of the soul. Let us allow Hartmann's thoughts to arise in this direction before our soul. He says:

“Psychology seeks to establish what is given; to do so, it must above all observe it. But observing one's own psychic phenomena is a peculiar matter, since it inevitably disturbs and changes what it focuses on to a lesser or greater degree. Anyone who wants to observe their own delicate feelings will, by focusing their attention on them, alter these feelings quite considerably.”

Hartmann therefore believes that you cannot observe the soul, because if you want to observe feelings, you have to observe the soul; but when you want to direct your attention to a tender feeling, it disappears into the soul; the soul withdraws, as it were, from the observation of the human being.

“Yes, even,” he says, “they can slip away from him underhand. A slight physical pain is intensified by observation.”

So he means: pain is a mental experience; but how can we observe it? How can we find out what is there when pain lives in the soul in such a way that when we start observing it, it becomes stronger. So it changes. By observing, we change what we want to observe. Or:

“Reciting the most familiar memorized material can falter or become confused in its sequence if the observation is trying to determine the course of this sequence.”

He means: It is a mental phenomenon when we recite something that we have memorized. But if we want to start observing what is actually happening while we are reciting, it does not work. So we cannot observe this mental phenomenon of reciting. Or he says:

"Strong feelings or even emotions, such as fear and anger, make it impossible to observe one's own psychological phenomena. Often, observation falsifies the result by introducing into what is given only that which it expects to find. It seems almost impossible to objectify one's psychic experiences of the present moment in such a way that one makes them the object of simultaneous observation; either the experience does not allow the simultaneous observation to arise, or the observation falsifies and displaces the experience.

We see here a personality that, as it were, recoils from the observation of the soul under the influence of thinking. If I want to grasp the soul, then I change the soul precisely through this soul activity of grasping. And that is why observation is actually not possible at all – so Hartmann thinks.

Now this is indeed an extraordinarily interesting example of the wrong track that this research in particular can take due to a certain inability. After all, what would we actually gain if we could truly observe, say, a tender feeling? A tender feeling would remain in the soul exactly what it is. By observing this tender feeling, we would experience nothing other than what this tender feeling is. Nothing about the soul; nothing at all about the soul. And it is the same with the other examples Hartmann cites. For it depends on the fact that what we should actually call soul never shows itself in what the moment offers. Rather, the soul can only truly appear to us when we are experiencing the changes of the individual soul experiences. If we wanted to observe what is present in the soul in a moment, we would be like the person who goes out into the fields at a certain time of year and sees the brown soil of the fields, spread out widely, and says to himself: this brown soil of the fields is what is actually spread out there. After a certain time, he goes out again. Now there are green shoots everywhere. If he is observing rationally, will he not say: Yes, then the brown soil that I saw recently did not show me everything that is actually there. Only by observing the changes that have taken place at different points in time can I understand what it actually is: that it is not just soil that has been spread, but that this soil has contained so many seeds that have sprouted and are sprouting.

Thus, the soul presents itself only when we become attentive: a delicate feeling is extinguished when I direct a strong thought of observation towards it. This interaction of the delicate feeling and the strong thought that observes it is the first manifestation of the workings and essence of the soul. So Eduard von Hartmann regrets not being able to observe that which changes, while he should be observing change. If he were to start from a point of view that allows him to look deeper into the life of the soul and into the connection between the life of the soul and the physical life than he is able to, then he would say the following about memorization, for example. He would recognize that memorizing is based on the fact that something of the soul has become engrained in the bodily process as a result of me having activated it many times, so that when I recite what I have memorized, the body automatically carries out what has to happen so that what I have memorized comes out again, so to speak without the soul having to be present. The person who is able to observe soul experiences knows that through memorization the soul element moves deeper into the bodily organization, so that there is more activity in the bodily realm than when we form present thoughts through direct contemplation that we have not memorized. When we form thoughts directly, I would say that we are working at a higher level in the soul than when we recite what we have memorized, where we bring forth more or less automatically what the soul has engraved in the body. But then, when we automatically run what we have buried from the soul into the body, we disturb this automatism when we intervene with a directly present thought that arises at a higher level, namely in the soul. It is when we enter with our thoughts from the soul into the automatism of the body, which takes place when reciting a piece of memorized material, just as if we were to insert a stick into a machine and disturb its operation.

When we grasp such things, which Hartmann regrets, we will immediately see how the various modes of activity of the soul and also of the body interact in man.

And Eduard von Hartmann says: “Observation often distorts the soul.” Well, in the course of the last few decades, popular science has basically more or less abandoned actual observation of the soul, at least methodical observation of the soul. But certain flashes of light have emerged. And such flashes of light have been had precisely by those who are not really recognized by regular school philosophers. Nietzsche, for example, had many such flashes of insight. In a certain, increasingly morbid and ingenious grasp of the soul's life, Nietzsche recognized how what takes place on the surface of it differs greatly from what takes place in the depths of human life. One need only read something like Nietzsche's arguments about the ascetic ideal to which some people devote themselves, and one will see what is actually meant here. How is the ascetic ideal often described? Well, you describe it in such a way that you have in mind what the person who devotes himself to asceticism in the usual sense imagines: how the person trains himself more and more to want nothing himself, to switch off his will and, precisely as a result, to become more and more spineless and selfless. From pursuing this train of thought, what is called the ascetic ideal is then formed. Nietzsche asks: What is actually behind this ascetic ideal in the soul? And he finds: The one who lives according to an ascetic ideal wants power, an increase of power. If he were to develop his ordinary soul life as it is, he would have less power – as he perceives it – than he wants. Therefore, he trains his will, seemingly to reduce it. But in the depths of the soul, it is precisely by diminishing the will that he wants to achieve great power, great effects. The will to power is behind the ideal of lack of will, of selflessness. So says Nietzsche. And there is indeed a flash of insight here, which should certainly be taken into account when judging, especially when it comes to self-knowledge of the human being.

Let us take a more obvious example than the one Nietzsche discussed in Asceticism. A person once wrote to me and often said: “I devote myself to a certain scientific direction; actually, I don't have the slightest sympathy for this scientific direction, but I consider it a mission, a duty, to work in this direction because humanity needs it in the present. I would actually rather do anything than what I am doing. I was not embarrassed to keep telling the man in question that, according to how he appeared to me, this was a superficial view of his soul about himself. Deep in the subconscious, in those layers of the soul's life of which he knows nothing, there lives in him a greed to carry out precisely that which he said he actually dislikes, that he only accepts as a mission. And in truth, I said, the whole thing seems to me that he regards this as a mission for the reason that he wants to develop these things out of the most selfish motives. So one can see, without going deeper into the soul life, that the superficial soul life almost falsifies the subconscious. But in this falsification lies a remarkable activity of the soul.

It was precisely from such trains of thought, as I have cited them, and from a failure to pursue such trains of thought further, as I have followed them up, that Eduard von Hartmann reached his hypothesis of the unconscious. He says: From what takes place in the soul as thinking, feeling and willing, from what one has there as consciousness, one can actually gain no view of the real soul. But because one has only this, one must altogether renounce any view of the real soul-life and can only put forward a hypothesis. — Therefore Hartmann puts forward the hypothesis: Behind thinking, feeling and willing lies the unconscious, which can never be reached. And from this unconscious arise thoughts, feelings and impulses of the will. But what is down there in the unconscious can only be the subject of thoughts that have a greater or lesser degree of probability, but which are only hypotheses. It must be said that anyone who thinks in this way simply blocks their own access to the life of the soul, to that which is beyond the ordinary life of the soul. For Hartmann correctly recognized that everything that enters into ordinary consciousness is nothing more than a mere image. And it is precisely one of Hartmann's merits that he emphasized time and again in the most eminent sense: What falls into ordinary consciousness arises from the fact that the soul, as it were, receives its own content mirrored from the body, so that we only have mirror images in what we experience in thinking, feeling and willing. And to talk about the fact that these mirror images of consciousness contain a reality is quite similar to the assertion that the images we perceive from a mirror are reality. Hartmann emphasized this again and again. We will come back to this point today. But Hartmann, and with him countless thinkers, countless people in general in the last decades and the immediate present, they blocked their own possibility of penetrating into the soul because, I would say, they had an indescribable fear of the path that can penetrate into the soul. This fear remains in the subconscious; in ordinary consciousness it protrudes in such a way that one conjures up numerous reasons that tell one: one cannot go beyond certain limits of knowledge.

For anyone who really wants to penetrate into the life of the soul needs not to stop at ordinary consciousness, but to move on to what I have called “visionary consciousness” in the lectures I have given here, a consciousness that is, to a certain extent, higher than ordinary consciousness. I have chosen the following comparison: During sleep, man lives in images. The images of the dream that arises from sleep become conscious to a certain degree. I said in previous lectures: the essential thing is that in these images that he experiences in his dreams, man is not able to relate his will to the things around him. At the moment of waking up, when a person enters from dream consciousness into waking consciousness, what remains of the images and perceptions is basically the same as it is in the dream; only now the person enters into a relationship with their surroundings through their will, and they integrate what otherwise only exists as images in their dream into their sensory environment. Just as a person wakes up from dream consciousness into ordinary waking consciousness, so too can he bring himself, through certain soul activities, to wake up from ordinary waking consciousness to a “visionary consciousness,” whereby he does not integrate himself into the ordinary world of the senses, but with his soul powers into the spiritual world. This intuitive consciousness is the only way by which man can penetrate into the beyond of soul phenomena.

I might say that the most enlightened minds of the present believe that one would be committing a sin against knowledge if one were to speak of a human being's ascent to such an intuitive consciousness. And for many of the philosophical minds of the present day in particular, this intuitive consciousness is simply condemned by the fact that such a person says: Yes, it is just like clairvoyance! — Now the thing is that — in order to tie in with something — it is perhaps best characterized by characterizing the tremendous progress that has taken place in man's attitude to reality from Kant to Goethe. In doing so, one does indeed commit a sin against the spirit of many a philosopher. But this sin must be committed at some time. Kantianism is, after all, what began to erect barriers to human knowledge within the development of the continental spirit. The “thing in itself” is to be presented as something absolutely otherworldly, which human knowledge cannot approach. That is what Kantianism wants, and that is what many people in the 19th century wanted with Kantianism, right up to the present day and including the 20th century. In a few short sentences, Goethe has put forward something tremendously significant against this principle of Kantianism. And if one really wants to evaluate German intellectual life, one could consider Goethe's short essay “On the Power of Judging by Intuition”, which is usually printed in the natural scientific writings of Goethe, as one of the greatest achievements of modern philosophy, for the simple reason that what is alive in this short essay is the starting point for a tremendous development of human intellectual life. In this essay, “On the Power of Judgement,” Goethe says something like this: Yes, Kant excludes the human being from the thing in itself and only allows the categorical imperative to enter into the soul, commanding him what he should do. But if, in the moral sphere, one should rise to thoughts about freedom and immortality, why should it be closed to man to raise himself directly in knowledge to that world in which immortality and freedom themselves are rooted? — Goethe calls such a power of judgment, which transports itself into such a world, the contemplative power of judgment. Now, in his contemplation of natural phenomena, Goethe continually exercised this power of judgment. And in the way he observed plant and animal forms, he set a magnificent example of the use of this power of judgment. Kant saw this power of judgment as something demonic, which one should leave alone, which one should pass by. He called the use of this power of contemplative judgment “the adventure of reason.” Goethe countered: “Why should one, after making the effort I have, to recognize how the spirit lives and moves in natural phenomena, why should one not bravely face this adventure of reason?”

This is, of course, only the beginning, but it is the beginning of a development that proceeds as I have characterized it in these lectures. Today, too, I would like to point out that in my writings, in “How to Know Higher Worlds?”, in “The Occult Science in Outline”, in my last book, “The Riddle of Man”, you will find information and hints about what the soul has to undertake in order to find within itself, as it were, the strength to awaken from ordinary waking consciousness to observing consciousness in the same way that one awakens from dream consciousness to ordinary waking consciousness. Just as the soul must exert itself by virtue of the natural forces given to it in order to awaken from the dream-life, in which man is passively surrendered to the succession of images, into the waking consciousness, so can it, by taking itself in hand and applying to itself all that I have described in the book “How to Know Higher Worlds.” She can strengthen herself to awaken within a world that is now just as different in comparison to the ordinary waking consciousness as the ordinary sense world of the waking consciousness is different from what one experiences in the mere world of images in a dream. Out of the ordinary waking consciousness and into a world of intuitive consciousness: this is the path that the most outstanding thinkers of modern times have avoided so much. And we have the peculiar phenomenon that precisely the most enlightened minds have remained with Kant and have not found the way from Kant to Goethe, in order to advance vividly into the realm of the seeing consciousness, which is only the development at a different level of what Goethe meant by contemplative judgment.

But then, when the human being rises to such an awakening in the seeing consciousness, then he first reaches what I have already characterized in my lectures as imaginative knowledge, which is not called “imaginative” because it represents only something imagined, but because one lives in images; but in images that are not taken from the sensual outer world, but from a more powerful, more intense reality than the outer sensual reality. When a person develops the strength within themselves to reach this imaginative knowledge, it means that they truly live in what I have called in earlier lectures the ethereal in the sense of spiritual science. Through ordinary waking consciousness, we become aware of the external sense world. In imaginative consciousness, we enter into a completely different world, in which, so to speak, other things live and move than in the ordinary sense world.

Now it is certainly difficult for those who have no idea of this seeing consciousness to form an idea of it. And it will probably be the same for some of my honored listeners who have told me in recent times that these lectures are difficult to understand. They are not difficult with regard to what is communicated, but they are difficult for the reason that they speak of something that is not there for ordinary consciousness.

They speak of the results of perception that are based on the research of the seeing consciousness. But one can also gain an approximate idea in the ordinary consciousness of that which is actually the very first of the seeing consciousness. Imagine yourself — and basically anyone can do this — in a very vivid morning dream from which you wake up, and try to remember such a dream in which you have tried, I would even say, to really live in the dream, more or less subconsciously trying to really live in it. Then you will have experienced that what you feel as thoughts, as if they were banished to your body, and of which you have to say to yourself, “I feel my thoughts as though they were thought by me,” you will have to think about that, so to speak, spread out over the images of the dream as they flood in. You cannot distinguish yourself from what is flooding in the images of the dream, as you can distinguish yourself in sensual consciousness, so that you can say, “I stand here and I think about the things that are out there.” You do not perceive something outside and think about it, but you have the direct experience: in what is flooding up and down, the forces live that otherwise live in my thinking. It is as if you yourself were immersed in the surging life, so that the surging, the form of the surging, everything that is there is formed like weaving, living thought forces: objective life and weaving of thought forces. This, what can only be imagined in the dream life, I would like to say, can be perceived very distinctly in the seeing consciousness as a first impression. There really the possibility ceases to think: There outside are the objects and there inside in my head I think about the objects. No, there one feels embedded in something, what one would like to call a surging substantial sea, in which one is a wave. And that, what thought power is, is not only in one, that is outside, that drives this surging and surging, that goes outward, inward. That is to say, one sometimes feels connected to it, sometimes in such a way that the power of thought flows outside without one.

What one achieves – whereby, in a sense, a substantial element is connected with what otherwise only lives in us as thought – that is what should really be called ether. For the ether is nothing other than a finer substantiality, but one that is so permeated everywhere that thought is at work in it, that in reality thoughts outside fill the ether itself. Only in this way, through the development of consciousness, does one arrive at what should really be called ether. But then one also arrives at a more intimate relationship between one's own soul and the environment. In sensory observation, one can never enter into such an intimate relationship with one's surroundings as in this experience of the observing consciousness, which now really has no boundaries between inside and outside, but flows in and out - into and out of one's own soul life - that which is ether filled with thoughts and thoughts of the soul.

But only when one has entered into this intuitive consciousness can there be a higher self-knowledge. And here I now touch on something that again belongs to the significant results of spiritual research; but it will also be transferred to scientific research, insofar as it will find confirmation of this, as it will find confirmation of those results of spiritual research that I have presented in previous lectures. Man is a complex being, even if we look at him only externally and physically. If Goethe's approach had already been fruitful earlier, if it had not been overgrown by the 19th-century materialism hostile to spirit and soul, Goethe's theory of metamorphosis would also have been applied to man himself. Goethe made a very beautiful distinction between the green leaf and the colored petal of a flower, which are the same thing, only at different levels of existence, one being only a transformation product, a metamorphosis of the other. If we start not from a merely theoretical reception, but from the intuition that lived in Goethe, in that he applied the idea of metamorphosis in the simplest way, to the plant, and now applies this metamorphic applies this view of metamorphosis to man in all the complexity of his being, one comes to recognize that man, by having a head and a remaining organism, is a very remarkable creature.

When we observe the human being as he develops from an early age, from early childhood onwards, we encounter many things that are full of meaning and that are still not sufficiently appreciated by science today. Let us just emphasize the fact that in early childhood the part of the human being that develops most physically is the head. The head grows throughout life in such a way that it increases fourfold, while the rest of the organism grows twentyfold from its childhood state. Consider, then, how different the pace of growth is for the head and for the rest of the organism. This is due to the fact that the head and the rest of the organism are two different metamorphoses of one and the same, but in a very peculiar way. The head appears in man, as he begins his physical life, immediately in a certain perfection; the rest of the organism, on the other hand, appears with the greatest conceivable imperfection, and must first develop slowly to the degree of perfection that it is to achieve in physical life. Thus the head and the rest of the organism undergo quite different periods of development. I have already mentioned how spiritual science shows the origin of this. The human head points back to a long preceding spiritual development. When we enter our physical existence through conception and birth, we come from a spiritual world as soul-spiritual beings. What we go through during our spiritual development in the spiritual world contains a sum of forces that initially express themselves primarily in the head; therefore, what appears in the head as something so perfect and needing little further perfection points to a development that the person has already undergone.

The rest of the organism is, as it were, the same at an initial stage. It is in the process of developing the powers which, if they could reach full development, would tend to make the whole of the rest of the organism what the head is physically. However paradoxical it may sound, that is how it is. The head shows that it is a transformed remaining organism; the remaining organism shows that it is a head that has not yet become. In a sense, just as the green leaf is a petal that has not yet become a flower, and the colored petal is a transformed leaf. And that which the human being develops through his remaining organism, that is incorporated into the soul. And when a person passes through the gate of death, it enters into a spiritual world, undergoes a development between death and a new birth, and in a later life becomes one of the powers that then develop in the head, just as the head of the present has developed out of the organism of an earlier life on earth.

Now you may ask: How can such a thing be known? Something like this can be known as soon as a person enters into intuitive consciousness. For then something really occurs that compels one to see the human being as this duality: the head human being and the human being of the rest of the organism. And the head is, so to speak, a tool of the etheric world, as I have just described it, and the rest of the organism is also a tool of this etheric world.

The human being not only has his physical organism as a kind of section of the whole physical world, but he also has, held together by the physical organism, an etheric organism within him that can only be perceived if one ascends to imaginative knowledge, as I have described. But then, when what is ethereal really becomes vivid, then one encounters the great difference between what underlies the etheric body of the human being and the head and what underlies the etheric body of the rest of the organism. And just as the head and the rest of the organism have very different growth rates, so that which lives and is active in the etheric body of the head and that which lives in the etheric body of the rest of the organism has very different inner developments of strength, which evoke different inner imaginations. And when one enters the imaginative world at all, then the imagination of the etheric body of the head interacts with the imagination of the etheric body of the rest of the organism. And this living interaction in the human etheric organism is the content of a higher self-knowledge. The fact that the human being comes to truly recognize himself in this way also enables him to evaluate certain soul experiences in the right way. If what I have stated were not as I have described it, the human being would never be able to have what is called a memory. The human being would be able to form ideas from sensory impressions, but these would always pass by. The fact that a person can remember something that he has once experienced is based on the fact that the etheric body of the head, in interaction with the etheric body of the rest of the organism, causes that which takes effect in the etheric body of the head to bring about changes in the etheric body of the rest of the organism that are permanent and that work their way up into the physical organism. Every time something takes hold in the soul and bodily life of a person that belongs to memory, a change first occurs in the etheric organism that can be imagined through imaginative knowledge; but this change continues into the physical organism. And through this alone we have the possibility of again bringing up certain thoughts, that what is sent from the ether organism of the head into the other ether organism is imprinted in the physical body. Only by the fact that something has made impressions in our physical body are we able to retain it in our memory. But what happens in the physical organism in the manner described, can only be observed by the seeing consciousness. This can only be observed if the observing consciousness continues the exercises that are characterized in the books mentioned, if the observing consciousness rises from mere imaginative knowledge to what I have called “inspired knowledge”. Through imaginative knowledge we enter into a world of surging ether, which is animated by thoughts that permeate it. If we continue the exercises, we will gain more strength in our soul life than is necessary for this imaginative knowledge, and then we will not only perceive a surging thought life in the ether, but we will also perceive beings within this surging thought life, real spirit beings, which do not reveal themselves in any physical body, but which only reveal themselves in the spiritual. But by coming to the real perception of a spiritual world, we also come to the possibility of achieving what can be called: to look at the actual human being as well as at things from the outside, to really face oneself, not just to feel what I have now called one's own thought life in the surging ether, in one's own ether organism, but to perceive oneself among other spirit beings as a spirit being in the spiritual world. When this happens, something occurs that is difficult to even characterize, but that can be understood with some good will.

When you imagine something and hold the image in your mind, and later you recall this image, you say you are remembering. But as I have just explained, this is based on something that is happening in the physical organism. It is just that we cannot follow it with our ordinary consciousness. But if we ascend into the consciousness of vision, then we come, as it were, to see what happens behind the memory, what happens in man in the time that elapses from the moment when he conceived a thought that has now disappeared as it were, and lives only down in the physical organism until it is brought up again. All that lives beyond the thought that is remembered is not perceived if one cannot lift oneself out of oneself through the seeing consciousness and, as it were, look at oneself from the other side. So that one not only sees a thought going down and sensing it coming back up, but perceiving everything that happens in between while the thought is going down and coming back up. This is only possible for the inspired consciousness; it is possible for the beholder who has made it possible for himself not only to look outward while living in the physical body, but to look even within the body of man himself while living in the spirit. Thus man reaches, on the one hand, a beyond of the soul, which assures him that he lives in the spirit. But man also reaches the beyond of the soul, which works in what lives unconsciously from the disappearance of a thought until the reappearance of the same, what lives down there as what Eduard von Hartmann calls the “unconscious”, and which he believes can never be reached by consciousness. It cannot be reached by ordinary consciousness because the thought is reflected in the organism beforehand; but if one gets behind this reflection, if one goes beyond oneself and lives in the observing consciousness, then one experiences what really happens in a person between the moment of conceiving the thought and the moment of remembering it. And this we will now hold fast, what man can perceive, as it were, beyond that stream through the seeing consciousness, which is usually limited to him by memory. For we see well: there we enter through the seeing consciousness into a beyond of the soul.

Let us keep this thought in mind and look at many other endeavors that have emerged in the scientific age from the same point of view.

Not only does the scientific world view, I might say, take such erroneous paths to the soul life as I have characterized it, but in a certain respect it also takes erroneous paths when it wants to explore what lies beyond the senses. In this respect, scientific research is indeed in a strange position at present when it forms a world view. It has actually come to the conclusion that everything that lives in consciousness is only an image of reality. It starts from an incorrect idea; but this incorrect idea, despite its incorrectness, gives a certain insight that is correct, namely that everything that lives in consciousness is an image. Scientific research starts from the idea that out there is a reality of vibrating, thoughtless ether atoms, completely without spirit or soul. We have found the ether to be a surging, thought-filled life; the scientific world view starts from the thoughtless, soulless ether. These vibrations impress our senses, effects arise in us, conjuring up the colorful, resounding world for us, while outside everything is dark and silent. Now, however, thinking, on which this world view is based, wants to get behind these images. What does it do? What it does there can be compared to someone -— well, let's say a child - looking into a mirror. Mirror images come towards him, his own and the images of his surroundings. And now the child wants to know what actually underlies these mirror images. What does it do? Yes, what is actually underlying them is behind the mirror, it says; so it will either want to look behind the mirror. But there it sees something quite different from what it was actually looking for. Or it may well smash the mirror to see what is behind the glass. The same is true of the scientific view of the world. It has the whole carpet of sense phenomena before it, and it wants to know what actually lives behind the sense phenomena. It goes so far as to approach the substance, the matter. Now it wants to know what is out there, apart from the senses. But that is merely as if it wanted to smash the carpet, which is like a mirror. She would not find what she was looking for behind it. And if someone were to say: “I have red through the eye, and behind it are certain vibrations in the ether,” he is talking just like someone who believes that the origin of what shines in the mirror is behind the mirror. Just as when you stand before a mirror you see the image of yourself in the mirror, and you are together with what is in the surroundings, and with what also reflects itself of yourself, so you are together in the soul with what is behind the sense phenomena. If I want to know why other things are reflected with me, I cannot look behind the mirror, but I have to look at those who are to my left and right, who are of the same nature as I am, who are also reflected. If I want to explore what is out there behind the sensory phenomena, I must explore that in which I myself am involved; not by breaking the mirror, but by exploring that in which I myself am involved.

Indeed, ingenious and wonderful trains of thought have been developed over the airwaves in relation to natural science. But all these trains of thought have led to nothing, to the realization that the path of physical research leads only to the same thing that is seen in the sense perception, only that because some things are too fine or too fast to be perceived by the senses. One comes to no ether. This is clear today after the beautiful research with the pumped tubes, the vacuum tubes, where one thought one had the ether in one's hands; for today one knows that nothing else comes about through these experiments than radiant matter, not what can be called ether. I would even say that ether research in particular is undergoing the greatest revolution today. For one will never arrive at anything other than that which reflects, by way of physical research. If one wants to get further, then one must consider that which reflects with a community — but one can only do that with the seeing consciousness. And that is what lives in the ether that is truly inspired by thought. Therefore, when one asks about the beyond of the senses, one finds only one answer through the seeing consciousness. For when one recognizes the surging thought-inspired ether within oneself through imaginative knowledge, then one also comes to seek it behind the red, behind the sound, behind all external sensory perception; no longer the dead ether of today's physical conception, which is just fading away, but the living, thought-inspired ether. Behind what the senses perceive, lives the same thing that is found in us when we penetrate down into that which lives in us between the grasping of a thought and the remembering of a thought. We do not reach the beyond of the senses by the methods of modern physics, but by finding what is beyond the senses in our own being, by learning to recognize: the same process works in our own being between the grasping of a thought and the reminiscence of a thought, which lives outside and which penetrates my eye when I perceive red. Behind this red is the same thing that is in me between the grasping of a thought and the remembering of a thought. The beyond of the senses and the beyond of the soul leads into the spiritual.

I had to lead you through a deducted train of thought today because I wanted to say something in the context of these lectures about the perspective that must arise from spiritual science. I wanted to show how true self-knowledge leads to the beyond of the soul, but also how, when one steps into the beyond of the soul, one also stands in the beyond of the senses, and how one thereby finds the way into the spiritual world through the observing consciousness. And once we enter this spiritual world, the intuitive consciousness discovers that which also plays a role in our soul life and which I have described in the previous lectures as that which, as our destiny, rises and falls in our experiences. In this way, the life of fate is linked to the moral life, to what happens in destiny. When we first know that behind the experience of the senses there is not a spiritless reality, but a reality inspired by the spirit, then our moral life will have just as much place in this spiritual world, which lies beyond the soul and beyond the senses, as the material world, which we perceive all around us, has in this outer world.

Spiritual science today, when it develops these things, is still seen as something paradoxical; the things I have described are, so to speak, considered foolishness; and yet they can be considered just as much as facts, simply by looking at them as if one wanted to describe an external event. But this approach of spiritual science is only digging in one epistemic tunnel from one side; from the other side, natural science digs into the mountain. If the two strive in the right direction, they will meet in the middle. And I would like to say: in a kind of negative way, those who cultivate natural science do come to meet those who cultivate the humanities; for remarkable things have come about among natural scientists in recent times. Those who think they are firmly grounded in natural science research because they know what has been discovered up to twenty years ago do not yet know much about what natural scientists actually do. But if you look more closely, you will make some very strange discoveries in the course of scientific thinking. For this very reason, I have today cited Eduard von Hartmann as a thinker who at least points to a beyond the senses and a beyond the soul. He just does not admit that it is possible for the observing consciousness to penetrate beyond the senses and the beyond of the soul. Therefore he says, dipping it into a general sauce of knowledge - knowledge sauce, one says nowadays! -: What lies beyond the senses and beyond the soul is the unconscious. He now puts forward quite questionable hypotheses about it. But these are only truths of thought. Thought does not reach into these worlds. Only the seeing consciousness reaches into them, as I have described. But at least Hartmann does advance to at least a presentiment of the fact that in the beyond of the senses and in the beyond of the soul there is something spiritual, even if he did not bring it to consciousness. When he published his Philosophy of the Unconscious in 1868, he offered a critique of the already then rampant materialistic interpretation of Darwinism. “Materialistic Darwinism” — not what Darwin found in the way of individual facts, that is not under discussion here — believes that it can explain how the more perfect arise from imperfect, simplest living creatures by leaving out everything of a spiritual nature, as they say, through mere selection, through mere struggle for existence. Due to the fact that the perfect ones develop by chance and overcome those that remain imperfect by chance, the perfect ones gradually prevail; this is how something like a developmental series from the imperfect to the perfect arises. As early as 1868, Hartmann explained that such a play of purely external natural necessities, which can also be called chance, is not sufficient to explain the development of organisms, but that certain forces must be at work, even if unconsciously, when a living being develops from imperfection to perfection. In short, he sought a spiritual element in evolution, that spiritual element that can really be found beyond the senses and beyond the soul, he hypothetically assumed. He assumed it only hypothetically, because at that time one had not yet penetrated to the stage of direct intuitive consciousness.

When the “Philosophy of the Unconscious” was published, which criticized Darwin's theory of chance in a sharp-witted way, a large number of scientifically minded people came forward to oppose this “dilettante thinker” Eduard von Hartmann. A dilettante philosopher who doesn't understand anything of what Darwinism has brought, and who speaks so glibly from his own intellectual standpoint! And among those who criticized Hartmann at the time was Oscar Schmid, a professor in Jena. Haeckel himself was also among them. Haeckel himself and numerous of his students were now highly astonished that among the many writings that, in their opinion, brilliantly refuted Eduard von Hartmann, who talked such amateurish nonsense, there was also a writing by an anonymous author – by a man who did not name himself. And Haeckel said: He should come forward! And others also said: He should come forward and we would accept him as one of our own! It is so wonderful that a scientific paper has now been published in this way against the nonsense of the “philosophy of the unconscious”! — And a second edition of this paper “The Unconscious in the Light of Darwinism” was published. And the author called himself – it was Eduard von Hartmann! You see, there were reasons why people no longer declaimed: He calls himself us and we consider him one of us. They now kept quiet about him. That was a fundamental lesson that had to be taught to those who believe that the one who talks about the spirit does so because he does not understand their science. It became quite quiet now. But something else was noticed: in 1916 a very interesting work was published that can be said to stand at the pinnacle of the field it discusses. This work is called: 'The Development of Organisms. A Refutation of Darwin's Theory of Chance'. And this work - well, who wrote it? Well, it is by the often mentioned most brilliant Haeckel student, by Oscar Hertwig, the Berlin professor of biology. We are witnessing the strange spectacle that the next generation of Haeckel's students, the generation of students of which he himself was most proud, is already writing books to refute the Darwinian theory of chance, which at the time when they turned against Hartmann was precisely the one prevailing in the Haeckel circle. And what does Hertwig do, whom I myself knew as one of the most loyal Haeckel students with his brother Richard? He adopts what can be called a “materialistic interpretation of the Darwinian theory” and refutes it piece by piece, quoting Eduard von Hartmann at several points. Hartmann now reappears in Oscar Hertwig's writing “The Becoming of Organisms. A Refutation of Darwin's Theory of Chance” and is honored again. In the past, when he was not known, people said: He calls himself unconscious, and we consider him one of us. And now we are beginning to come back to what Hartmann still put into the unconscious. Now we are beginning to recognize the spiritual in what is there sensually.

However, this book “The Development of Organisms. A Refutation of Darwin's Theory of Chance by Oscar Hertwig” is indeed strange. For while all earlier materialistic interpretations of Darwinism boiled down to saying: We have perfect organisms, we have imperfect organisms; the perfect ones have developed from the imperfect ones through their external natural forces, Hertwig comes back to to the fact that in the perfect organism, if one goes back microscopically to the first germ, one can prove that Nägeli's view is correct, that in the first germ the perfect organism is already distinguished from the imperfect organism. For there is already something quite different in the perfect organism than in the imperfect one, which one believes the perfect one has developed from. Microscopic research has gone to a limit, but it has achieved nothing more than to come across a mirror, and has not progressed further than the limit of the sensory world. The consequence will be that many people who stand on the standpoint of the natural-scientific world view will not merely state, as Hertwig does: the materialistic interpretation of Darwinism is impossible. Rather, they will acknowledge: If we want to arrive at anything that explains the sense world and lies behind it, then we cannot stop at ordinary consciousness; we cannot get out of the sense world, not even with as many telescopes as we want. We can only get out of the sense world if we arm ourselves with the seeing consciousness.

But in general, even philosophers have not yet gone very far in arming themselves with the soul to the point where they would recognize that the seeing consciousness can sprout forth from this ordinary consciousness, just as the waking consciousness sprouts forth from the dream. Today philosophers are even less qualified to penetrate to these things. I have often said that I only act in opposition to those whom I basically respect very much. Therefore, I may say: It is only because of this inability to think in a way that is in accordance with the spirit and reality, that one would strive for this seeing consciousness, that people are considered great philosophers today who, basically, their whole thinking and meditating only swim around in what surges up and down in this ordinary consciousness, without even feeling the need to get beyond mere talk of surging ideas. And so it has also come about that someone who revels in the surface of the surging and swaying ideas, as Eucken did, for example, can be regarded as a great philosopher today. It is just one of the things that one has to characterize by saying that this clinging to ordinary consciousness has also taken away from man the sharpness of thought that allows him to see that there are not such limits to knowledge as Kant states, but such limits that one must reckon with in order to transcend them through the seeing consciousness. That is why those who declaim about all kinds of spiritual worlds, but who, within the ordinary consciousness, come to nothing but what Eduard von Hartmann long ago recognized as mere ordinary consciousness operating in images, are regarded as great philosophers today.

And so much could be shown in the present day that would draw attention to the fact that, I would say, the admirable scientific way of looking at things has led us away from the paths that lead to the soul. For some, however, it has been quite the opposite. There are people in the present who sense what I have said today. For example, there is a personality in the present who senses that what lives in the soul between birth and death in the form of thinking, feeling and willing is only something that is conditioned by the body, while the eternal comes from the comes out of the spiritual world, enters into existence through birth, transforms itself in the body so that it works in the body, and then leaves again through death, and that what works in the body is not the true soul. The personality that I mean recognizes this. But it says that in what lives in ordinary consciousness, we only have images. This personality calls it “events”. Behind these lie the primal factors that are experienced in the seeing consciousness as beyond the soul and beyond the senses. But the personality that I mean does not want to go into this seeing consciousness. And so it stands before the occurrences, again, I would like to say, smashing a thick mirror over and over again, and saying: Behind it the primal factors must be. But it rages. And by raging against the mirror surface and not wanting to come to the seeing consciousness, it believes that all philosophy has only raged. With Fichte one can see (I have spoken about this in my book “Vom Menschenrätsel” (The Riddle of Man)) that he did not rave, but that he pointed to the seeing consciousness in an important point. The personality I am referring to now, which does recognize the image-nature of ordinary consciousness, says: “He who cannot laugh (at Fichte) cannot philosophize either.” And as this personality lets all philosophers from Plato and Heraclitus to the present day pass before it in their interrelations, it calls these philosophies “The Tragicomedy of Wisdom”. And there is an interesting sentence on page 132: “We have no more philosophy than an animal, and only the frantic attempt to arrive at a philosophy and the final surrender to not-knowing distinguish us from the animal.”

That is the judgment of one personality about all philosophy, about all attempts to penetrate into the beyond of the soul and the beyond of the senses! This is truly a raging man who, in his rage, believes that others are raging. Therefore, because he speaks so beautifully about philosophy, he is currently a university professor of philosophy! Philosophy is currently being taught in such a way as to express itself in such a phenomenon.

I know very well that for some people what I am saying seems bitter. I can fully understand that. I can understand all the bitterness and also all the paradoxes. But it must be pointed out once and for all that in the present time there is the necessity to emerge from what is enclosed in the mere sense world and to submerge into what leads beyond the soul, beyond the senses. For it is not the world that sets up limits to our knowledge. What sets up the limits of knowledge is man himself.

Sometimes one can make very interesting discoveries, such as what the human being is like when he does not even want to look at what, as a seeing consciousness, leads to the very essence of the soul. I have just given a sample of a philosophical view of a university professor Richard Wahle, who wrote the “Tragicomedy of Wisdom”. I could mention another: the famous Jodl. The man would certainly - he is no longer alive - regard everything that has been said here today, and that is said here at all, as the most complete madness. But he does speak about the soul in the following way: “The soul does not have states or capacities, such as thinking, imagining, joy, hatred, and so on, but these states in their totality are the soul.” Very ingenious! And the whole of Jodl's philosophy is permeated by this ingenuity. Only this definition of the soul is no more valuable than if someone were to say: It is not the table that has corners and edges and a surface, but corners and edges and a surface are the table.

And that is the quality of most of the thoughts that now live in that tangle of mere thought-webs, which are, however, only a product of the body because they do not want to penetrate to the observing consciousness, where one first discovers the soul. Today, however, one will still find that such a view takes many revenge. I have called the world-view represented in these lectures Anthroposophy. This is in reference to the “Anthroposophy” of Robert Zimmermann, who was also a university professor, but who was equally opposed to Anthroposophy. For what would Robert Zimmermann have said about the Anthroposophy that is presented here? Well, he would say what he has already said about Schelling: the philosopher must remain within that which can be attained through thought. He must not appeal to something that requires a special training of the soul! One can speak in this way, then one is just practicing an anthroposophy like Robert Zimmermann did. You will find a thicket of thoughts in it; it will not interest you, because not a word is said about all the questions of the soul and the spirit. Of what I have discussed in these lectures, what is connected with the beyond of the soul and the beyond of the senses, what is connected with the question of the immortality of the human soul, with the question of fate — none of this is contained in that anthroposophy. For the whole of the thinking of this last century has, on the one hand, admittedly produced the great advances of natural science, which cannot be sufficiently admired, but on the other hand, it has also produced the attitude of mind towards knowledge that the youthful Renan, when he left college, expressed as his conviction when he had been led astray in his religious ideas by the insights of the modern scientific way of thinking. At that time he said: “The man of the present day is aware that he will never know anything about his highest causes or his destiny.” That is ultimately the confession of many today, except that because the confession has been around for so long, very many have become numb to it and do not feel how such a confession eats away at the soul when it is new. This confession has blocked the paths to the beyond of the soul and to the beyond of the senses that are characteristic of today. Ernest Renan, after all, was someone who felt how it is possible to live with such a blockage. And so, as an old man, he made a strange statement:

The non-recognition of the observing consciousness does not lead to the knowledge of the origin and essence of man, just as the breaking of a mirror does not lead to the knowledge of those beings who are reflected in it. Renan felt this. He felt that where earlier times sought the spiritual origin of man, his world view posits a nothing. His mind protested against this by him declaring in old age that he would rather know that there is a hell than believe that nothingness is real. As long as only the mind protests in this way, as long as humanity will not get beyond the limitations of the world view that has so far blocked the paths to the beyond of the senses and the beyond of the soul. Only when humanity declares its willingness to develop such strong thinking and imagining that the soul can strengthen itself for what is, in the seeing consciousness, a living continuation of what Goethe suggested in his concept of the contemplating power of judgment, and which Kant regards as an adventure of reason, only when humanity decides to to advance to this realization of thoughts, to the whole soul world, in order to penetrate into spiritual reality with the seeing consciousness, then not only a mere protest of the mind, but a protest of knowledge will arise against the powers of compulsion of that so-called monism, which wants to split man off from a knowledge of his actual being. And I think that today we can already feel the inner nerve that lives in the spiritual-scientific debates in such a way that we are living at the starting point of those upheavals in human soul life that lead out of the realization of the already admired natural scientific world view into the beyond of the senses and the beyond of the soul, into the actual place of origin of the human being, into the spirit.

And thus man will again be able to link that which lives in his destiny, in his moral existence, to the origin of the world, just as he can link that which lives in the outer necessity of nature. And in this way man will ascend to a truly unified and also truly satisfying view of nature and soul, because as spirit he speaks to spirit.

We will concern ourselves today with something that will show us how significant it is, based on research that can be done in the higher worlds, to experience what the future holds in store for humanity. The mission of the spiritual scientific movement is connected with the important events of the transition period in which we live. From this we can be certain that much still lies before us in the future, and we therefore seek in spiritual science for guidance in taking the appropriate measures in the present. We must know, therefore, what is of special significance in thinking, feeling, and willing in our time.

There is a great distinction between the spiritual stream that came from Buddha and the one that arose from the Christ impulse. This is not meant to place these streams in opposition to one another; it is rather necessary to understand in what regard each of these streams can be fruitful. Both streams must unite in the future, and Christianity must be fructified by spiritual science. For a time, Christianity had to set aside the teaching of reincarnation. It was included in the esoteric teaching but could not be received in exoteric Christianity for certain universal pedagogical reasons. In contrast, reincarnation was a fundamental principle of Buddhism. There it was bound up with the teaching of suffering, which is exactly what Christianity is intended to overcome. Once we have recognized the purposes and missions of both streams, we will also be able to distinguish clearly between them. The main distinction can be seen most strongly when one examines the two individualities, Buddha and Paul.

Gautama Buddha came to knowledge through his enlightenment under the Bodhi tree; he then taught that this world is maya. It cannot be considered real, because therein lies maya, the great illusion, that one believes it to be real. Man must strive to be released from the realm of the elements; then he comes into a realm, Nirvana, where neither names nor things exist. Only then is man freed from illusion. The realm of maya is suffering. Birth, death, sickness, and age are suffering. It is the thirst for existence that brings man into this realm. Once he has freed himself from this thirst, he no longer needs to incarnate. One can ask oneself why the great Buddha preached this doctrine. The answer can follow only from a consideration of the evolutionary course of humanity.

Man was not always the way he is today. In earlier times, man not only had his physical body at his disposal for achieving knowledge, but there was also a kind of clairvoyant knowledge diffused among human beings. Man knew that there were spiritual hierarchies in the same way that we know that there are plants. He had no power of judgment but could see the creative beings themselves. This wisdom gradually disappeared, but a memory of it remained. In ancient India, Persia, even in Egypt, there was still a memory of previous earthly lives. The human soul at that time was such that one knew: I was descended from divine beings, but my incarnations have gradually penetrated the physical so strongly that my spiritual gaze has been darkened.

Man experienced the progress in this time as a degeneration, as a step backward. This was felt especially by all those who could still, even in much later times, leave their physical bodies at particular moments. The everyday world appeared to them in these moments as a world of illusion, as maya, the great deception. Buddha only spoke out of what lived in the human soul. The physical, sensible world was experienced as that which had pulled man down; he wished to leave this world and ascend again. The world of the senses bore the guilt for the descent of humanity.

Let us compare this conception with the Christ impulse and the teachings of Paul. Paul did not call the sensible world an illusion, although he knew as well as Buddha that man had descended from the spiritual worlds and that it was his urge for existence that had brought him into this world. One speaks in a Christian sense, however, when one asks if this urge for existence is always something bad. Is the physical, sensible world only deception? According to Paul's conception, it is not the urge for existence in itself that is evil; this urge was originally good but became harmful through the fall of man, under the influence of Luciferic beings. This urge was not always harmful, but it has become so and has brought sickness, lies, suffering, and so on. What was a cosmic event in Buddha's conception became a human event for Paul.

Had the Luciferic influence not interfered, man would have seen the truth in the physical world rather than illusion. It is not the world of the senses that is wrong but human knowledge that has been dulled through the Luciferic influence. The differences in these conceptions bring different conclusions with them. Buddha sought redemption in a world in which nothing of this world of the senses remained. Paul said that man should purify his forces, his thirst for existence, because he himself had corrupted them. Man should tear away the veil that covers the truth and, through purifying himself, see again the truth he himself had covered. In place of the veil that conceals the plant world, for example, he will see the divine-spiritual forces that work on and behind the plants. Rend the veil, and the world of the senses becomes transparent; we finally see the realm of the spirit. We believed we saw the animal, the plant, and the mineral kingdoms; that was our error. In reality, we saw the hierarchies streaming toward us.

That is why Paul said, “Kill not the pleasure of existence; rather purify it, because it was originally good.” This can occur when man takes the power of Christ into himself. When this power has permeated the soul, it drives away the soul's darkness. The gods did not place man on the earth for no purpose. It is man's duty to overcome what hinders him from seeing this world spiritually. Buddha's conclusion that one must shun incarnation points to an archetypal wisdom for humanity. Paul, in contrast, said, “Go through incarnation, but imbue yourselves with Christ, and in a distant future all that man has cast up as illusion will vanish.”

This teaching, which put the blame not on the physical, sensible world but on man himself, had of necessity to become a historic doctrine. Exactly for this reason, however, it could not be given in its entirety at the beginning. Only the initial impulse could be given, which must be penetrated. This impulse would then gradually enter all spheres of life. Although almost two thousand years have passed since the Mystery of Golgotha, the Christ impulse is only beginning today to be received. Whole spheres of life, such as philosophy and science, have yet to be imbued with it. Buddha was more able to give his teaching all at once, because he referred to an ancient wisdom that was still experienced in his time. The Christ impulse, however, must prevail gradually. A theory of knowledge based on these facts contrasts sharply with that of Kant, who did not know that it is our knowledge itself that must be purified.

Paul had to instruct human beings that the work in each individual incarnation is actually of great importance. In contrast to the relatively recent doctrine of the Buddha that the individual incarnation is worthless, he almost had to overstate this teaching. One must learn to declare, “Not I, but Christ in me!” This is the purified I. Through Paul, the spiritual life became dependent upon this one incarnation for all the future. Now that such an education of the soul has, been completed and a sufficient number of human beings have gone through it in the past two thousand years, the time has come again to teach reincarnation and karma. We must seek to restore our I to the condition in which it was before incarnations began.

It is always said that Christ is constantly in our midst. “I am with you every day until the end of the earth.” Now, however, man must learn to behold Christ and to believe that what he sees is real. This will happen in the near future, already in this century, and in the following two thousand years more and more people will experience it. How will this actually occur? We might ask, for example, how we now see our planet. The earth is described mechanically, chemically, and physically by science, according to the Kant-Laplace theory and the like. Yet we are now approaching a reversal in these fields. A conception will arise that will see the earth not in terms of purely mineral forces but in terms of plant, or what could be called etheric, forces. The plant directs its root toward the earth's center, and its upper part stands in relation to the sun. These are the forces that make the earth what it is; gravity is only secondary. The plants preceded minerals just as coal was once plant life; this will soon be discovered. Plants give the planet its form, and they then give off the substance from which its mineral foundation originates. The beginnings of this idea were given through Goethe in his plant morphology, but he was not understood. One will gradually begin to see the etheric, because it is that which is characteristic of the plant realm. When man is able to receive the growth forces of the plant kingdom, he will be released from the forces that now hinder him from beholding the Christ. Spiritual science should be an aid to this, but this will be impossible as long as man believes that the ascent of the physical into the etheric has nothing to do with his inner being. It is of no matter in the laboratory whether a man has a strong or weak moral character. This is not the case, however, when one is concerned with etheric forces. Then one's moral constitution affects one's results. For this reason, it is impossible for modern man to develop this ability if he remains as he is. The laboratory table must first become an altar, just as it was for Goethe who, as a child, kindled his small altar to nature with the rays of the rising sun.

This will happen before long. Those who are able to say, “Not I, but Christ in me,” will be able to work with the plant forces in the same way that mineral forces are now understood. Man's inner being and his outer surroundings work into one another reciprocally; what is outside transforms itself for us, depending on whether our vision is clear or clouded. Even in this century, and increasingly throughout the next 2,500 years, human beings will become able to behold Christ in His etheric form. They will behold the etheric earth from which the plant world springs up. They will also be able to see, however, that inner goodness works differently on the environment from evil. He who possesses this science in the highest degree is the Maitreya Buddha, who will come in approximately 3,000 years. “Maitreya Buddha” means the “Buddha of right-mindedness.” He is the one who will make clear for human beings the significance of right-mindedness. This will all lead human beings to know in which direction they must go. You must undertake to transform abstract ideals into concrete ideals in order to contribute to an evolution that moves forward. If we do not succeed in this, the earth will sink into materialism, and humanity will have to begin again, either on the earth, after a great catastrophe, or on the next planet. The earth needs anthroposophy! Whoever realizes this is an anthroposophist.

In our last lecture we tried to consider a planetary system in its dependence on the various spiritual beings of the three hierarchies, ranged, as it were, one above the other; and which we tried to describe in the previous lectures. We gained an idea of all that participates in forming a planet, and we have seen how a planet receives its form, its enclosed form, as a result of the activity of the Spirits of Form. We saw further that the inner life, the inner mobility of the planet, is the result of the activity of the Spirits of Motion. What we may call the lowest consciousness of the planet, which can be compared with the consciousness present in man in his astral body, we have to allot to the Spirits of Wisdom. That impulse through which the planet, instead of remaining stationary changes its place in space, we have to allot to the Spirits of Will, or Thrones. The organizing of the planet in such a way that it does not follow an isolated course in space but so moves that its impulses of motion are in harmony with the whole planetary system to which it belongs, the regulating of the individual movements of the planet in harmony with the whole system, that is an activity of the Cherubim. Finally we ascribe to the Seraphim what we may call the inner soul-life of the planet, whereby the planet comes as it were, into connection with the other heavenly bodies, as a man by means of his speech enters into relation with other men. So that we must observe a sort of coherence in the planet; and in this, what comes from the Spirits of Form is but a sort of kernel. On the other hand every planet has something like a spiritual atmosphere, we might even say something like an aura, in which work the spirits belonging to those two higher hierarchies which are higher than the Spirits of Form. Now if we want to understand all this aright, we must make ourselves acquainted with yet other concepts than those I have just recalled to you—concepts to which we shall most easily attain if we begin with the beings of that hierarchy which stands, so to speak, nearest to humanity in the spiritual world, namely the beings of the Third Hierarchy.

We have said that characteristic of the beings of the Third Hierarchy is the fact that what is perception in man is in them manifestation, and that what in man is inner life, in them is being filled with spirit. Even in those beings who start immediately above man in the cosmic order, the Angels or Angeloi, we already find this peculiarity, that they are actually conscious of that which they manifest from out of themselves. When they return to their inner being, they have nothing independent, nothing self-enclosed, like the inner life of man; but they then feel shining and springing forth in their inner being, the forces and beings of the higher hierarchies above them. In short they feel themselves filled and inspired by the spirit and its beings, immediately above them. Thus what we men call our independent inner life, really does not exist in them. If they wish to develop their own being, if they wish to feel, think and will somewhat as a man does, all that is immediately manifested externally; not as in man, who can shut up within himself his thoughts and feelings, and allow the impulses of his will to remain unfulfilled. What lives as thought in these beings, in so far as they themselves bring forth these thoughts, is at the same time also externally revealed. If they do not wish to manifest externally they have no other means of returning into their inner being, but by once again filling themselves with the world above them. Thus, in the inner life of these beings dwells the world above them, and when they live a life of their own, they project themselves externally, objectively.

Thus, as we have seen, these beings could hide nothing within them as the product of their own thought and feeling, for whatever they bring about in their inner being must show itself externally. As we mentioned in one of the former lectures, they cannot lie, they cannot be untrue to their nature so that their thoughts and feelings did not harmonize with the external world; they cannot have an idea within them which does not agree with the external world; for any ideas which they have in their inner being, are perceived by them in their manifestation. But now let us just suppose that these beings had a desire to be untrue to their own nature, what would be the result? Well, in the beings we have designated as Angels, Archangels, and Spirits of the Age or Archai, we find throughout that everything which reveals itself to them, everything which they can perceive is, so to speak, their own being. If they were to wish to be untrue, they would be obliged to develop something in their inner being which would not be consistent with their own nature. Every untruth would be a denial of their nature. That would mean nothing less than a deadening, a damping-down of their own being. Now suppose that nevertheless these beings had the desire to experience something in their inner nature which they did not manifest externally; to do so they would have to take on another nature.

What I have just described as the denial of their own nature by beings of the Third Hierarchy, the taking on of another nature, did actually take place; it did occur in the course of the ages. We shall see, as these lectures go on, why this had to happen; but to begin with we will confine our attention to the fact that it did happen; that, as a matter of fact, among the beings of the Third Hierarchy there were some possessed with this desire to have experiences in their inner nature which they need not manifest externally. That is, they had the wish to deny their own nature. What did this bring about in these beings? Something entered, which the other beings, those of the Third Hierarchy which retained their own nature, cannot have. The beings of the Third Hierarchy can have no inner independence such as man has. If they wish to live in their inner being, they must immediately be filled with the spirit-world above them. A certain number of the beings of the Third Hierarchy had the desire to develop something within their inner being which they would not immediately encounter in the external world as perception, or revelation of their own being. Hence the necessity arose of denying their own nature and taking on another nature. To develop an inner life of their own, to attain inner independence, a number of beings of the Third Hierarchy had to give up their own nature, to deny it. They had, so to speak, to bring about in themselves the power not to manifest certain inner experiences externally. Now let us ask:—What then were the reasons which moved these beings of the Third Hierarchy to develop such a desire within them? If we fix our attention upon the nature of the beings of the Third Hierarchy, with their manifestation and enfilling with spirit, we see that these beings are in reality wholly at the service of the beings of the higher hierarchies. Angels have no life of their own; their own life is manifestation, which is for the whole world; as soon as they do not manifest themselves there radiates into their inner being the life of the higher hierarchies. That which induced a number of them to deny their nature was a feeling of power, of independence and freedom. At a certain time a number of beings of the Third Hierarchy had an impulse, an urge, not merely to be dependent upon the beings of the higher hierarchies, but to develop within themselves an inner life of their own. The result of this was very far-reaching for the whole evolution of the planetary system to which we belong; for these beings whom we may call the rebels of the Third Hierarchy, brought about nothing less than the actual independence of man—making it possible for him to develop an independent life of his own, which does not immediately manifest externally, but can be independent of external manifestation.

I am intentionally using many words to describe this circumstance, because it is extremely important to grasp accurately what is here in question, namely, that an impulse arose in a number of the Third Hierarchy to develop an inner life of their own. Everything else was simply the result, the consequence of this impulse. What then was this result? It was in fact a terrible one, namely, the betrayal of their own nature; untruth, falsehood. You see, it is important that you should understand that the spirits of the Third Hierarchy which had this impulse, did not do what they did for the sake of lying, but in order to develop an independent life of their own; but in so doing they had to take the consequence, they had to become Spirits of Untruth—spirits which betrayed their own being—in other words, Spirits of Lies. It is as though someone were to take a journey on foot—and he meets with a wet day; he must of necessity make the best of it and put up with getting wet, which he did not at all intend:—in the same way the spirits of which we are speaking, had no intention of doing something in order to sink into untruth. Their action arose from their wish to develop an inner life, an inner activity; but the result, the consequence was, that they at the same time became Spirits of Untruth. Now all the spiritual beings which in this way, through betraying their own nature, arose as a second category beside the spirits of the Third Hierarchy, are called in occultism, Luciferic Spirits.

The concept of the Luciferic Spirits consists essentially in the fact that these beings wish to develop an inner life. Now the question is—What have these spirits to do, to attain their goal? We have already seen what they had to develop as a result; and we shall now inquire further what they had to do in order to attain this goal of an inner independent life. What did these spirits wish to surmount? They wished to prevent themselves from being filled wholly with the substance of the higher hierarchies; they wished to be filled, not only with the beings of the higher hierarchies, but with their own being. They could only accomplish this in the following way: Instead of filling themselves with the spirit of the higher hierarchies, and, as it were, leaving themselves open to the free outlook towards the higher hierarchies, they cut themselves off, detached themselves from them, in order in this way to create substance of their own from the substance of the higher hierarchies. We can gain a correct idea of what is here in question if we think of the beings of the Third Hierarchy in the following way. We think of them represented symbolically, graphically, in such a way that they manifest their own being outwardly, as it were, as though it were their skin; so that each time they developed inner thought or feeling, a manifestation arises, like a shining-forth of their own being. The moment they do not manifest themselves, they take up the light of the higher hierarchies which flows into them; they fill themselves with the spirit of the higher hierarchies and, as it were, open their whole being to them.

Those spiritual beings of the Third Hierarchy of which we have just spoken did not wish to be filled with the spirit nor to be connected with the spiritual substance of the hierarchies. They wanted an independent spiritual life, they therefore cut themselves off, they detached themselves, so that the being of the higher hierarchies was above them; they cut the connection and detached themselves as independent beings, retaining the actual light in their inner being. Thus they, as it were, stole what should only have filled them, and then returned to the higher hierarchies. They stole it for themselves, filled their own inner being with it, and by that means developed an independent side to their nature. This concept can provide an explanation of events in the cosmos, without which we should be quite unable to grasp a stellar system, the constitution of the stars in general as we know them with our human physical consciousness. Without these concepts one cannot possibly grasp the life of the stars, the life of the heavenly bodies.

I have now tried to indicate to you how certain beings of the Third Hierarchy have become quite different beings—Luciferic Spirits. That which took place in these beings of the Third Hierarchy cannot, of course, take place in the same way in the beings of the other hierarchies but something similar takes place even with these. If we apply that which takes place in the beings of the other hierarchies to a consideration of the Spirits of Form, it will give us an idea of how a planetary system is actually formed. At the conclusion of the last lecture it was said that what our vision first perceives in the planets, proceeds from the Spirits of Form; but it is not quite accurate to represent it thus. If you consider the planets—Mars, Saturn or Jupiter for instance—which are outside in cosmic space; as you see them with your physical eyes, or with the telescope, you have in the form revealed to you, not merely the Spirits of Form. Let us take, for example, the planet which for a long period of time, has been reckoned as the outermost one in our system; Uranus and Neptune were added later, as we shall see; but to begin with we will consider Saturn as the outermost. If we look at Saturn with physical vision we find him outside in cosmic space, a sort of luminous globe (leaving his rings out of the question). To the occultist who follows the spiritual events in the cosmos, this globe which is seen out there is not what the occultist calls Saturn; to him Saturn is that which fills the whole space bounded by the apparently elliptical orbit of Saturn.

You know that astronomy describes an orbit of Saturn which it interprets as the path of Saturn round the Sun. We will not at present discuss the accuracy of that statement, but if you take this accepted concept and here in the center imagine the Sun (S), and the outer circle as the orbit of Saturn, as astronomy conceives it, then everything which is within this orbit of Saturn, within the ellipse of Saturn, is to the occultist Saturn. For to him not only is that which the external eye sees as the most external physical matter, Saturn; not only that which gleams in the heavens, for the occultist knows, occult vision teaches him that, as a matter of fact, a sort of accumulation exists which extends from the Sun to the orbit of Saturn (a,a,a, in the diagram). So that if with occult vision we regard this orbit of Saturn, we have a sort of etheric filling in of the whole space: (the wide crosslines). That which lies within this orbit we must think of as filled with matter, not however in the form of a globe, for we have to do with a very flattened ball, a lens. Looked at from the side, we should if we had the Sun at (S¹) have to draw the Saturn of the occultist thus:—as a much flattened ball, and at (a¹), would be that which is designated the physical Saturn. We shall understand still better what is in question if we add an idea which we can gain in a similar manner from occult science with regard to Jupiter. External physical astronomy knows as Jupiter that shining body which revolves round the Sun as the second planet (the inner circle). That to the occultist, is not Jupiter: to him, Jupiter is all that lies within the orbit of Jupiter (narrow sloping lines). Looked at from the side, we should have to draw Jupiter so that if we put wide sloping lines for Saturn, we can put narrow sloping lines for Jupiter. That which astronomy describes is only a body (bl) which is, so to speak, on the outermost limits of the true occult Jupiter.

What I am here saying is not a mere theoretical idea or fancy, the fact actually is, that matter, not coarse physical matter but fine etheric matter, fills the space within the orbit of Saturn in its lenticular, flattened, ball-like form, as drawn here. It is just as much a fact that the second smaller space for Jupiter is filled with a different etheric substance which permeates the first; so that there is simple etheric substance only between the two orbits; within, the two etheric substances permeate one another, mutually permeate one another.

Now let us ask: What is the task of the Spirits of Form in this whole disposition? That Spirit of Form which forms the basis of Saturn, sets a boundary, gives form to this etheric substance which in an occult sense we call Saturn. Thus the outermost line in the formation of Saturn has been shaped by the Spirit of Saturn, which is also a Spirit of Form. In the same way the line of Jupiter was formed by the Spirit of Form allotted to Jupiter; the line of Mars by the Spirit of Mars, which is a Spirit of Form. Now we may ask: Where then actually dwells the Spirit of Form which corresponds to Saturn, or Jupiter, or Mars? If we can speak of a place in which these beings are, where is this place? In the ordinary sense of the word we cannot so do; we can only say:—The spiritual beings which we call the Spirits of Form work as forces within the etheric substance I have just mentioned; but they all have a common center, and this is none other than the Sun. Thus if we seek for the actual place whence the Spirits of Form work, the Spirits of Saturn, Jupiter, Mars, etc., as also the Spirit of Form belonging to our Earth—if we seek for the center, the starting point from which the Spirits of Form work—we find it in the Sun. That means that the Spirits of Form corresponding to our planets, comprise, as it were, a synod or council of Spirits, having its seat in the Sun, and from there sets boundaries to certain etheric substances, certain masses of ether, so that what we call occult Saturn, occult Jupiter, comes into being. Now let us ask: How would it be if the Spirits of Form alone were to work?

From the whole significance of these studies you will gather that those physical planets would not be in existence if only the Spirits of Form were to work. They would indeed have, as it were, their abode in the Sun, where they form a sort of college; and we should have around us the planetary spheres as far as the orbit of Saturn, for there would be, so to speak, concentric globes, flattened balls in existence as occult planets; the most external of these flattened globes being of the finest etheric matter, the next somewhat denser and the innermost of the densest etheric matter. Thus the physical planets would not be in existence if these Spirits of Form alone were to work, but there would be globe-shaped, accumulated masses bounded by what the physical astronomy of to-day calls the orbits of the planets. But within the cosmos there are certain spiritual beings corresponding to the Spirits of Form, but who, as it were, are rebels against those of their own class. Just as we find Luciferic Spirits among the beings of the Third Hierarchy, which in order to set up their own independent life, cut themselves off from the spiritual substance of the higher hierarchies, so do we also find within the category of the Spirits of Form that some separated and would not go through the usual development of a Spirit of Form, but went through an evolution of their own. These oppose the normal Spirits of Form, are in opposition to them. What then happens is as follows.

Let us suppose that we had at point S the centre-point of the spiritual Council of the Spirits of Form; the Spirit of Form working upon Saturn would call forth this etheric globe, so that by the agency of this Spirit of Form a flattened globe would arise, as in the diagram. At an outermost point of this etheric globe, in opposition to the Spirit of Form working from the centre of the Sun works the rebel, the Luciferic Spirit of Form. He works from without inwards; opposingly. Thus we have the normal Spirit of Form working outwards from the Sun, centrifugally; he brings about the occult Saturn, which is then to be seen as a mighty etheric globe with its centre-point in the Sun. At the periphery, working inwards from cosmic space, is an abnormal Spirit of Form who has cut himself off from the normal evolution of the others; and at point (a) through the combined working of the forces working inwards from cosmic space, and those others working outwards from the sun, there occurs an “inturning,” which finally becomes detached, and that is the physical planet Saturn. Thus we have to imagine that where our physical eyes ace the planet Saturn, there are two forces working together; the one, the, normal force of the Spirit of Form working outward from the Sun; and at a definite point in opposition works the detached Spirit of Form. This produces an “in-turned” structure; the ether is notched, and this notch appears to the physical eye as the physical planet Saturn. Just the same occurs with the physical Jupiter, and with the physical Mars. Hence, by this example you see how in individual cases there actually arises what we call “maya,” the great illusion. Where physical astronomy places a planet, there is in truth a combined working of two forces; and only because, in truth, a great and mighty etheric heavenly body is there, which, through the contact of these opposing forces, is dented in and has a notch formed in one place, does the appearance of the physical planet arise.

For in truth here we have actually to do with a turning in, and to be really accurate the matter must in the first place be described as:

The Spirits of form working from the Sun extended the etheric substance to a certain distance; there worked the abnormal Spirits of Form in opposition, and caved the substance in, so that in reality a hollow was made in the etheric substance. As regards the original etheric substance of the planet, where the physical eye believes it sees the planet—there is really nothing; the actual planet is where the physical eye sees nothing. That is the peculiarity of “maya.” Where the physical planet is seen, there is a hollow. It may perhaps be said: “It is a very strange idea that where the physical planet is to be seen, there is a hollow,” for you will ask about our Earth. In the sense of what has been expounded, our Earth must also be a sort of flattened ball having its central point in the Sun, and it must also be such a notch, such a sort of hollow on the outermost rim. “A fine thing that!” you can say, “We know quite well that we are walking on firm, solid earth. In like manner we might take for granted that where Saturn, Jupiter or Mars are, there would naturally have to be solid filling, not hollow. And nevertheless where you walk about on our Earth—where, in the sense of Maya-perception you believe yourselves to be walking on solid, firm ground—even then, in reality, you are walking about on a hollow. Our Earth itself, in so far as it is an accumulation of matter, is a hollow in cosmic space, something bored into cosmic space. All physical matter comes into being through the meeting together of forces coming from the Spirits of Form. In this case we have the meeting of the forces of the normal Spirits of Form and those of the abnormal Spirits of Form. They collide with one another and in reality an indentation is produced and consequently at this point a simultaneous breaking up of the form, but only of the form. The form breaks up and this hollow space is bored. Now broken spiritual form, crushed form, is in reality matter. In a physical sense matter only exists when spiritual forms are broken up. Thus the planets out there are also broken-up forms.

In our planetary system the Spirits of Form have helpers, as has been made evident by our previous considerations. They themselves determine the boundaries, as we have described:—but above the Spirits of Form stand the Spirits of Motion, above these the Spirits of Wisdom, above these the Spirits of Will, above them the Cherubim, the Seraphim. In all ranks of these spiritual beings there are those who can be likened to what we have described as Luciferic Spirits. So that wherever a planet is formed, on its outermost border not merely do the Spirits of Form cooperate, but that which goes out from the Sun, from the activities of the normal hierarchies, working from within outwards, is always being opposed by the forces coming from the abnormal, the rebellious hierarchies.

The Cherubim and Seraphim are those hierarchies which just as much take part in the whole working of the forces, as do the Spirits of Form. They have the task of bearing the power of light outwards from the center-point of the planetary system, from the center of the Sun. Inasmuch as the beings of the higher hierarchies, the Seraphim and Cherubim, become the bearers of light, they have now the same relation to the light as the forces of the Spirits of Form to the etheric substance. Just as the forces of the normal Spirits of Form pass outwards and encounter the forces of the abnormal spirits working in opposition, and by that means a notch is hollowed out, so also do the forces work which carry the light, filling the whole etheric space; but in opposition to them work the abnormal forces (See Figure 6, point a), so that the planet arrests the light. Just as it arrests the forces of the Spirits of Form, so does it arrest the light, and throw it back; hence it appears as a reflector, as a thrower-back of the light which the spirits we call the Cherubim and Seraphim carry to it from the Sun.

Hence the planets have no light of their own, because they claim for themselves the force of the light which would be their due as beings if they were to open themselves to the normal Cherubim and Seraphim—because they veil themselves, cut themselves from the whole. Thus every planet has a cut-off separated light. It is not correct to say that the planets only have light borrowed from the Sun; every planet has its own light; but it has cut it off, keeps it hidden within itself, and develops it for its own independent inner life of light. We shall see that each planet only shares this light with its own beings, belonging to the kingdoms of nature on the planet in question. But that light to which they ought to open themselves, which they ought to take up from outside, is brought to them from the Sun by the Cherubim and Seraphim, but to that they close themselves, and throw it back. Hence, seen in cosmic space, they are stars which have no light of their own. Thus, as it were, with the light which flows in from the Sun a notch is formed and the planet throws itself against that light flowing in from the Sun; arrests it and throws it back.

Thus to occult vision what we observe in the stellar world, is absolutely different from what it appears to physical astronomy. What exists for the latter is nothing but a description of a Maya, and only behind this Maya does the truth lie; for the truth behind the material world is the spiritual world. In reality the material world does not exist at all. What is called the material world is the interplay of the forces of the spiritual world.

We have tried to describe to-day how such a planetary system really arises. Very little is really known in the external world, in the world of physical science, of the origin of such a system; for though physical science imagines that a planetary system arises from a sort of massing of etheric substance, the first fundamental principle is omitted which should hold good in all natural science. How often are children told at school—at least I do not know whether it is done here, but in Central Europe they are always told—that according to the Kant-Laplace system of the origin of the world a mass of original matter was in rotation from which then the separate planets split off. (There may be some little improvement in that to-day, but the principle is the same.) And in order that this may be quite clear and comprehensible, the children are shown by means of a little experiment how easily a planetary system can be formed. A large drop of some oily substance which floats on water is taken, and a circle ingeniously made in the line of the equator which is pierced through with a card; then a needle is passed through from pole to pole, then one begins to turn, and behold, out of the drop of oil arises a pretty little planetary system. Quite in the sense of the Kant-Laplace theory of the origin of the world, little drops separate off and rotate, while in the center remains the big drop, the Sun. What is more natural than to represent this to young people as a visible proof that this was also once enacted in the great cosmic spaces. But in so doing an important error is made, one which ought never to be made in natural science. There are certain conditions that ought never to be forgotten in making experiments. A scientist who forgets conditions without which no experiment can come about does not describe it accurately even according to natural science. If you omit any essential condition you are not describing it correctly according to natural science. The essential condition in the origin of this planetary system is however that the teacher should stand there and make it revolve, otherwise the whole system could not originate! The Kant-Laplace theory would thus only be possible if those who believe in it could at the same time supply a gigantic teacher in cosmic space, who would revolve the whole etheric mass. People notice even small errors in logic—perhaps not always, but often;—but capital errors, such errors as those which in their effects extend to the whole cosmic-conception, are not remarked.

Now there is no great teacher outside, making the axis of the world revolve, but there are the individual beings of the various hierarchies, who through the interplay of their forces, bring about the distribution and regulation of the movements of the different heavenly bodies. This should be the answer to those who would believe that the ordinary materialistic theory as expressed in Kant-Laplace, or in later hypotheses, is sufficient to explain the cosmic system, and that it is not necessary to consider anything else, as do the occultists. To those people who from a materialistic standpoint object to this living interplay of the hierarchies, we must again reply: with the capital error in logic which must be made by all cosmic materialistic hypotheses we cannot reach our goal; for there is no possibility of explaining a planetary system without calling to one's aid what occult vision can actually see. It is certainly abundantly proved to occult vision that what must he described with the physical senses is indeed, considered in its reality, something quite different. Thus what the eye sees is really nothing but the reflected light, which is thrown back, because, when the Seraphim and Cherubim carry the light of the Sun into cosmic space, the Luciferic Cherubim and Seraphim throw themselves against them, so to speak, and insert darkness into the substance of the sunlight; cutting off the light within, and claiming for each of the planets a light of its own.

These thoughts, now given out on the basis of occult observation and occult investigation, were first expounded in the post-Atlantean period in a sublime way by the great Zarathustra to his pupils. Everything which is rayed down from the Sun into cosmic space in the way just described, by the beings of the higher hierarchies centered in the Sun, was ascribed by Zarathustra to the Spirit whom he named Ahura Mazdao, or Ormuzd. That spirit who carried the forces of his being from the center-point of the Sun into the periphery, was everywhere opposed by the abnormal spirits of the different hierarchies, which in their totality, form the kingdom of Ahriman. We shall, however, see that we must separate the kingdom of Ahriman from that of Lucifer with regard to the planetary system. We shall have more to say about this; but at the conclusion of this lecture, attention must be drawn to the fact that Zarathustra in his own way symbolically pointed out to his pupils this connection of the Light of Ahura Mazdao, or Ormuzd, streaming out from the Sun, and of the kingdom of Ahriman embedded within it. Zarathustra said: What proceeds from the Sun we represent symbolically through that which the Seraphim and Cherubim carry, i.e. through the light. That which is hurled against the light in opposition by all the abnormal spirits of the higher hierarchies, the notch thus hollowed out, we represent by what is accepted as darkness. (That is, an individual light imprisoned within, manifesting externally as darkness.) That, Zarathustra represented as a kingdom of Angramanyu, or Ahriman. Thus we see how this teaching which, having originated in Asia Minor, is in a sense, once more given to us today, was met first in the Zarathustra civilisation. What always fills us with such significant feelings with regard to the evolution of humanity, is that we ourselves come upon certain things which even if they were not traditional and not to be observed in the Akasha Chronicle, are furnished by the results of present-day occult investigations; and which we can re-discover in the great teachings of antiquity. And only when we permeate ourselves with the truth which at the present time can be found in occult investigation, and when this same truth shines towards us from the old teachers and leaders of humanity, do we acquire a right relation to these leaders of humanity. Then only do they become living to us, then only do we understand them aright. Then, too, does the evolution of humanity reveal itself to us as a mighty discourse held by the spirits, now not only resounding forth to one another in space, but interpreting one another in the successive periods of time, completing one another, and leading the stream of civilisation on into the future.