The Rudolf Steiner Archive

The theme of this lecture has been taken from the impulses arising in the times through which we are passing. Now that so many nations are fighting, we seem to be called upon to turn our inner vision upon such living forces and realities as are found among the nations. And in so far as it is possible to mention these forces and realities, these “folk-souls,” they shall be the subject of our talk to-night.

It is already hard enough nowadays to speak (as we intend to do) of the individual soul in a spiritual-scientific manner. It is no easy task in the face of the widespread materialism of our day to uphold the true inner and genuine existence of the individual soul; for this is nowadays doubted and denied on every hand. Materialistic thought, because of its determination to remain on the firm ground of natural science, often deems it its duty to reject the psycho-physical in its true meaning. And remote as is the conception of the life of the individual from this way of thinking, that which can be designated as “folk-soul” is still further removed from its grasp. For, says the naturalistic school, can the soul of a people be anything more than the manifestation of all its confluent individual souls, anything more than which binds together a given community of men and women while having no real existence except in separate human individuals? In the first lecture which I delivered this winter¹ I pointed out that the great events of our times, the sacrifice of so many lives obliged us to turn our eyes to the “folk-souls” as to something real. Whether he is fully conscious of it or not, the man who sacrifices himself in obedience to the destiny of the day, does believe the sacrifice which he makes to the folk-soul to be made to something real, something true, something that lives and has an inner being of its own. Even our modern philosophers, who are so averse to the spiritual attitude, cannot, when they come to enquire more deeply into the relations of history and human life in communities; dispense with the idea of a group soul, cannot, that is to say, do without the idea of a “folk-soul.” Thus Wundt, the Leipzig philosopher, who is so highly esteemed, and who certainly cannot be accused of any inclination towards the spiritual-scientific view of things, cannot avoid seeing in the group spirit something real, something to which he attributes an organism and even a personality.

Facts like these make one realise that the man who concerns himself with philosophical matters must at least draw near to what Spiritual Science has to give, and that it is simply for lack of familiarity with Spiritual Science that people hold the spiritual life and spiritual reality to be mere appendages of external reality. Wundt sees in the language, customs and religious views, as lived by a whole people, a certain organism; he even says that this life expresses a certain personality. But ordinary philosophy has not yet achieved a genuinely spiritual-scientific approach to the problem. To do this it would have to start from the fundamental principles to which attention was drawn in yesterday’s lecture. {i.e., The Human Soul in Life and Death, Berlin, 26th November, 1914, already available on your website; in the first paragraph of the lecture on 26th (note 1) is also reference to this lecture.}

It was pointed out that there exists a method of developing the human soul by the quickening of its inner powers and by the conquest of its inner conflicts. In this way the human soul is prepared for the vision of the spiritual world and is raised to the experience which can he expressed by saying that in the spiritual world one feels oneself to be living as a thought in the mind of a higher being. Just as our own thoughts live in us, so through soul development can we feel ourselves to be living as the thought of spiritual beings of a higher order. And it was also pointed out that that which is comprised by the psycho-spiritual element in man, that which throughout ordinary sleep lives outside the human body, is clarified and illumined by this soul development. Man can then know himself to be in that state wherein he generally lives in unconsciousness from the moment he goes to sleep till the moment when he wakes; he knows himself to be living in his own spiritual mode of being, and therefore in his own higher existence, just as he ordinarily knows himself to be living in his physical mode of being in external nature. But we also showed why in his heavy sleep life, the soul of man cannot be illumined with the consciousness of his spiritual mode of being. From the moment he drops asleep to when he awakes, man is filled with the desire to sink back into his physical body. And this desire has the effect of clouding over and obscuring that which the soul would experience if, freed from the body in sleep, it were at rest in the heart of the spiritual world. For Spiritual Science has grasped the fact that the soul is an independent entity which knows itself to be free of the body, that this soul cannot know anything of the condition in which it enters the state of sleep every day, cannot know why in this state its consciousness is obscure and dim. But in learning to know the peculiar character of the body-free human soul the Spiritual Investigator also learns to know what it is to sink back into the body at the moment of awaking. And at this point we must state a very important tenet of Spiritual Science, a very important result of Spiritual Investigation.

The Spiritual Investigator experiences consciously this act of sinking down into the physical body. He contrives to experience consciously what in sleep is unconscious, and, in the same way, he experiences the manner in which the soul, sunk again into the body, lives in this body. And he knows that while the soul’s consciousness is clouded in the state of sleep, yet when it sinks down into the body and lives in the body, it is then more “awake” than it could be through its own powers. Just as in sleep, owing to the desire of which we spoke, the soul is duller and less clearly conscious than it could be by its own powers, so during the day is it more awake, brighter, more illumined than it could be through its own strength. By sinking down into the body, the soul can participate in that which it experiences in the body. But through this process of sinking down, the soul’s life becomes a more awakened one than it would be with the help of only such forces as it could itself bring to the task.

And thus is shown to the Spiritual Investigator the truth of the saying that whatever appears in the external world as purely “physical” is in reality permeated with the spiritual, that fundamentally the spiritual inhabits everything physical. As man enters the inner light of his soul, so does he sink down into his body and know that he is not only body, but soul and spirit throughout. And the psychic element which he apprehends as he sinks down into his body, is something that leads not only a personal, but a supra-personal spiritual life, something that eludes us in the state we traverse between falling asleep and awaking, but which we actually live through when we sink down into the body. In our body we come in contact, amongst many other spiritual entities, with what may be called the “folk soul.” This “folk-soul” animates our body through and through. With our body we are not given only corporeal materiality. No, with the body which we use as our instrument between birth and death, we are also given that which animates our body and which is not one and the same thing as our own “personal soul.” That which unites itself with our personal soul when we sink down into the body is the “folk-spirit,” the “folk-soul.” When we fall asleep we abandon, in a sense, the habitation of the folk-soul to which we belong. The Spiritual Investigator is not afraid of the charge of Dualism (which would contradict Monism) which is brought against him when he points out that man is dual, that every time he goes to sleep he falls apart from unity into duality. He fears this charge of dualism as little as does the chemist when he says of water that it consists of hydrogen and oxygen. In men, regarded as external physical forms, there exists not only the individual soul that goes from one life to another, re-embodying itself in successive lives on earth; no, in the physical forms we see walking about there lives yet another psychic element—the folk-souls, actual and conscious through and through. But consciousness permeates the folk-soul in a different manner from what it does in the case of the individual human soul; and in order to show how different in kind is this folk-soul, we wish to draw attention to the following considerations.

Faced with external reality man’s response is determined by his whole character, by the particular colouring of his soul life, and is expressed in one of two ways. Either he will give himself up at once, in the observation of things, to the objectivity of the external world, or else, feeling but little inclination to cast his eye towards the horizon of the external world, he will live in increasing familiarity with the ebb and tide of his own soul. We meet this contrast in Goethe and Schiller. Goethe’s thought, which has rightly been named “concrete,” lights upon things and spreads itself over them. It lives in suchwise that Goethe shares the life of things and at the same time breathes in their spirit like a draught of spiritual air. Schiller’s gaze did not rest so much on the things around him, but was turned inwards on to his own soul with its secret pulsations, its own incessant rise and fall. Now, what lives in history as folk-soul is so constituted that the external world is not presented to it as it is to the individual human soul. As the objects around us in nature are present to us, so are we ourselves present to the folk-soul. Our souls, which re-enter our bodies when we awake from sleep, are at the same time “objects of observation” for the folk-souls that enter into us, just as the things in nature are our objects of observation. When we sink down into the body, I will not say that we are “seen” by the folk-soul, but its strength and activity pulsate as though voluntarily through our being. The folk-soul is focussed upon us.

But a distinction now arises, for the folk-soul may be directed more towards what enters the body than towards what enters the individual soul of man. The distinction was made clear by the example of Goethe in the case of the individual human soul in relation to nature. In the same way, the will impulse of tle folk-soul may, as it were, seize upon the individual soul, may give itself up to the individual soul; or it may live more within itself, as was illustrated by the case of Schiller; it may withdraw into what it regards as its own possession and give itself up to that with the help of human corporeality. Thus we can recognise in the folk-soul a consciousness of personality for which our souls are, as it were, what nature is for us. Much more could be said about folk-souls and their special characteristics in relation to certain peculiarities of the human soul. But this much is clear. Just as individual human souls vary amongst themselves and in their relation to the world according as their gaze is fixed outwards or inwards, so will the folk-souls be related in different ways to the human souls comprised in their several peoples. And the manner in which the folk-souls are related to the individual souls of men is what determines the course of history, of what actually happens in the world. In this way are the folk-souls differentiated from one another, in this way do they live their invisible lives within what we call human history. I should like to try and tell you what Spiritual Research has to say about the nature of folk-souls—at least in connection with a few genuine and real folk-souls. Those of my listeners who have attended the lectures designed for a smaller circle of students, will know that this interpretation has not been called forth by the great events of the present time, but that I have always presented these ideas in the same way, as the outcome of Spiritual Investigation into the folk-souls. I have done this for many years, before the impulse of the present caused the minds of men to look more closely into the inner life of nations.

In considering the life of folk-souls as they have been lived in history, we could go a long way back in the evolution of humanity, as this evolution is revealed by Spiritual Research. But we shall only go back to that point in the history of mankind which is more or less fitted to throw light on the topics that interest us most to-day. We come upon the track of a special kind of folk-soul if we go back to the life of Ancient Egypt, which was related to Chaldean, Babylonian and Assyrian life and was the forerunner of the life of Greece and Rome in the evolution of mankind. Now the Spiritual Investigator speaks of actual folk-souls which fulfilled themselves in the life of Egypt, Chaldea, Assyria and Babylon just as the individual soul fulfils itself in the human body. When we say that folk-souls have an organism and a personality, we are not speaking symbolically. For just as in the individual human body a personal and self-conscious soul lives out its life, so (equally surely) does a self-conscious folk-soul, supernaturally apprehensible, live out its life in the manner we have described. Moreover, in preparing one’s soul in the manner I have frequently explained how one can sink down into the folk-soul.

The peculiar characteristic of the folk-souls that formed the foundation of life in Egypt, Chaldea, Babylon and Assyria was this: these souls led their own lives to a very full extent—an extent only distantly approached by the lives of the peoples of Asia and Africa to-day—so that they gave themselves up but little to the individual, separate souls of men. The individual soul of man, living its own bodily life identified itself with the folk-soul by a certain extinction of its own individuality. The folk-soul fulfilled itself far more completely in what men accomplished than in the individual lives of these men. And this is what gives the Egyptian and the Chaldean-Babylonian-Assyrian culture its peculiar character.

Spiritual Science shows that the folk-souls, being invisible, are related to the spiritual element pervading all material things. Because man has of late withdrawn into his own soul, nature has come to stand at the opposite pole, and to appear to him as something inanimate, bereft throughout of soul and spirit. When the Ancient Egyptian or the Ancient Chaldean looked out upon the world, he saw with a clarity of vision that could never be equalled in later periods, that the material was everywhere the expression of the spiritual—he saw this in the progress of the stars, in the movements of the heavenly bodies, in the movements reflected in cloud and sea, and in the formation of dry land out of the watery element. just as one human being looking at another sees the movements and changes in the face before him as the expression of its possessor’s soul, so did the Egyptian or the Chaldean who was united with his folk-soul in the manner we have described, perceive what is nowadays called the “astrological” aspect of the world as the outcome of the fact that all outer, all material things do but reveal the physiognomy of what lies behind them and speak but of the spirit within. Thus heaven and earth became endowed with soul; or rather, since the folk-soul still found utterance in him, man saw in all the gestures of nature, in all her outer physiognomy a spiritual element at work.

After this, the inner progress of mankind consisted precisely in the fact that in the course of time the activity of the Egyptian and Chaldean folk-soul was replaced by that of the Greek and Roman folk-souls. The Greek and the Roman folk-souls are distinguished from the Egyptian and the Chaldean in that they are less absorbed in themselves and give themselves up lovingly to human individuality. Thus in Greek culture we see the first glimmerings of what may be called the valuation of the human individual, even if this individual sinks down into the bosom of the folk-soul; and as a result of this peculiar relation of the individual soul to the folk-soul we can point to the great things achieved by the Greek folk-soul in art, and poetry and philosophy. In order to make my views fully comprehensible I must now introduce a short survey of what can be said about the individual human soul.

Spiritual Science is hardly likely to regard this human soul with such primitive simplicity as is done by ordinary science. The Spiritual Investigator does indeed regard the human soul as a living unity that fulfils itself in the life of the Ego. But just as light passing through a prism breaks up, as it were, into different colours, from red and gold through green into blue and violet, so with equal truth can it be said that through contact with the outer world which is, as it were, the prism of the soul, man’s unified psychic life is divided into its three most important manifestations. In Spiritual Science these are designated as the “Sentient Soul,” the “Rational Soul”² and the “Consciousness Soul.”³ It is easy—a child can see how easy—for those who believe themselves to be safely entrenched in a genuinely scientific system to mock at such a “dismembering” [Gliederung] of the human soul. But just as it is impossible to acquire any knowledge of light without observing it in relation to the matter of the prism and seeing it broken up into the band of the rainbow of colours, so is it impossible to know the individual soul if we do not see its light broken up into separate rays by contact with the external world; into the ray of the Sentient Soul, the ray of the Rational Soul, and the ray of the Consciousness Soul. If we consider the Sentient Soul then we shall realise that the soul develops as Sentient Soul when it lives primarily within itself, when its own psychic forces, even when they reside in the body, strive, as it were, to break loose from the external world. Just as the light that has been decomposed by the prism is at its strongest in the yellow-red part of the spectrum, so does the soul live most intensely in the Sentient Soul. The Consciousness Soul, on the other hand, resembles that part of the light that is weakest, that is most like darkness—the blue-violet portion of the spectral band. The Consciousness Soul fulfils itself primarily in experiences where there is an effort to break loose from the inner life of the soul, where the body and the forces of the body play the outstanding part. The Sentient Soul, which embodies the actual life of the psyche, with its impulses, its instincts, and its passions, is thus quite untouched by the Consciousness Soul, whose sovereignty holds only within its subjection to the body. But between these two there lives the Rational or Mind Soul, which stands to the total life of the psyche in much the same relation as does the green in the spectrum to the red-yellow portion on one side of it and to the blue-violet on the other. Just as the physicist cannot know the nature of light without learning how it can be analysed into its separate colours, so the Spiritual Investigator cannot come to any knowledge of the human soul without first analysing it into the separate prismatic rays of the Sentient, the Rational and the Consciousness Souls.

This breaking-up of the psychic life into the separate rays does not occur everywhere in the same way. It must be remembered that man does not pass from one life to another in the same way all the world over. As we have often said, the souls that have appeared in our days have in their earlier lives known, say, the period of Egypt, Chaldea and Babylon, the period of Greece and Rome, and have thus had occasion to live through the various early civilisations. But even within the historical sequence, the human soul does not everywhere fulfil itself in the same way. On the contrary, how a soul fulfils itself depends upon how (when it sinks down into the body) it responds to the claims made upon it by the folk-soul. Such a folk-soul as was present, for instance, in Ancient Egypt or Chaldea is particularly favourable to the development of the Sentient Soul in man, and in point of fact we find the most powerful assertion of the Sentient Soul in the individual lives of the Ancient Egyptian and of the Ancient Chaldean and Babylonian period. These folk-souls preserved themselves and prepared the body of the individual in such a way that they permeated this body with their own mode of being. Owing, therefore, to the racial constitution of their bodies, these peoples could fulfil their souls in accordance with the particular colouring of the Sentient Soul. We see that the most powerful and intensive fulfilment of human individuality occurred in the Sentient Soul under the influence of the Egypto-Chaldean folk-soul.

If, now, we follow the path of historical development that leads to the Greek and then to the Roman civilisation (resembling each other in a way, though Roman law as something that is not dependent upon separate isolated individuals, but is brought about by the folk-soul living itself into the bodies of Greek and Roman citizens. We have thus in historical time three successive spheres of development, sharply divided from one another by the folk-souls whose province they are. First, the work of the Egypto-Chaldean folk-soul which gave the souls of men (which at this time were once again appearing clothed in bodies) special opportunities for developing their Sentient Souls. Then in the life of Greece and Rome, the folk-souls were so fashioned that men were able to fulfil their Rational or Mind Soul. And to-day we live in a period (Spiritual Investigation places its beginnings between the fifteenth and sixteenth centuries) in which human development has the opportunity of fulfilling itself primarily in the Consciousness Soul. This fulfilment is particularly favoured by the folk-souls of the present day. Our own time must naturally be of special interest to us, and in general it would seem that our particular period had as its task the education of the Consciousness Soul. In other words, the folk-souls set themselves the task of so permeating the bodies of men and women that the soul is enabled to bind to its own service the body in which it lives. Our period is therefore one which lends itself to the development of external science, of external observation. And because in this period of the education of the Consciousness Soul, the bond uniting soul to body is stronger than it has ever been before, there has arisen in our times the urge to observe that external reality with which the body is so closely connected through the senses. The urge arose to promote scientific and cultural tendencies which should aim primarily at the co-operation of body and soul. A Spiritual Investigator can see as a legitimate outcome of the times this growth and development of the Consciousness Soul—the rise of materialism, the tendency to look more and more from the body to the things and facts of the senses. But here again the prevailing colour in the life of the modern world admits, as it were, of different “shades.” The shades are represented by the lives of the various folk-souls of modern times. And it is interesting, from the point of view of Spiritual Science, to bring some at least of these folk-souls before our mind’s eye for examination.

To take, as an example, the folk-souls of Southern peoples—the Italian and the Spanish folk-soul. When the Spiritual Investigator tries to sink himself into the essence of the Italian or the Spanish folk-soul, into these very real and living modes of being, he finds himself compelled to take account of a certain law of world-evolution, hardly known to ordinary science and held by it of little account. We referred to this law yesterday from another point of view. We said: When man has passed through the gates of death, when, therefore, he has entered the supra-sensible world and lives again in higher beings, he stands (with regard to what he has experienced in the body) in the same relation to those mighty super-beings as he stood on earth towards his memories. He looks back on his bodily state, and that gives him “consciousness of self,” just as the act of sinking into the physical body at the moment of waking gives consciousness of self. Thus when we are raised into the spiritual world we find a similar relation holding in the “progression of time,” as obtained in the world of space between soul and body. Through our body we are bound to space; our souls, however, enter a relationship that is temporal. When we have become spirit, when we have passed through the gates of death, we live with our memories, and this life we share with our memories in the spiritual world is like the life shared by body and soul in the physical world. This brings us to the law of periodicity in the spiritual world. What we go through when we raise ourselves to the spiritual world is law for the worlds of the spirit. The spiritual beings do not only experience the rhythmic alternation that we know as we pass from sleep to the waking state, but they go through a number of different states of consciousness in accordance with the periodicity of the times. Only when one has learnt adequately to reflect upon this law can one hope to understand the sway exercised by the folk-souls. Let the Spiritual Investigator study, for example, the Italian folk-soul (and the same thing applies to the Spanish), he will find in it something that consciously looks back to the Ancient Egyptian and Chaldean times. Man keeps his Self-consciousness kindled in his physical existence by the process of sinking down into the body; he preserves this Self-consciousness after death by looking back at his experiences on earth; and in the same way there is a sort of interchange between the folk-soul element that rises to the surface in the Italian people and the ,,Egypto-Chaldean folk-spirit. The Italian folk-spirit looks back on the experiences it had as the Egypto-Chaldean folk-spirit; it sinks down into the Egypto-Chaldean folk-spirit as we sink down into the body on awakening when we retain our consciousness of self. The law of periodicity, rhythmically graded, determines the sequence that extends from the folk-spirit’s activities in Egypto-Chaldean life, through its fulfilment in Italian civilisation, right down to the present times. And the results reached in this way by Spiritual Science from rhe data of Spiritual Investigation can be verified down to the smallest detail if we look at the way the folk-spirit, in which every separate human soul is embedded, fulfils itself.

But time has moved on. The folk-spirit has not retained all the characteristics it acquired in the life of Ancient Egypt and Chaldea. In the course of its development the soul, as we have already had occasion to point out, withdraws into itself. Nature therefore no longer appears to it as she did in the Egypto-Chaldean times, animated throughout with spirit. What the human soul experienced under the influence of the folk-soul in the civilisations of Ancient Egypt and Chaldea is experienced by the Italian folk-soul, only more inwardly in a renewed form of the same folk-spirit. And how can we realise this more clearly than by looking at one of the greatest creations of the Italian spirit ? May we not surmise that a creation such as is evinced by the Egyptian conception of the stars appears before us again in Italian culture, but in a deeper way, more interiorised, more self-contained? Spiritual Science obliges us to expect such a repetition, and the expectation is realised in Dante’s Divine Comedy. The Egyptian saw the whole world as animated with spirit. Dante recreates this conception but in an intenser, more inward form. The ancient folk-spirit lives again and remembers earlier times. In the co-operation of psychic beings in the Egypto-Chaldean and in the Italian folk-souls we can see the super-personal consciousness of the folk-soul at work. The Italian folk-soul is living again a kind of rhythmical recurrence of the Ancient Egyptian folk-spirit. And this living again, even in its more interiorised form, is particularly favourable to the development of the Sentient Soul in the separate human individual living at the heart of the folk-soul. Just as in the time of Egypt and Chaldea the Sentient Soul was given special opportunities for development by the folk-soul, so in modern Italy does the soul live anew as Sentient Soul in the Italian folk-soul, but in a deeper key, coloured as it were with a different shade. Thus does the folk-soul live on, and in those individuals on to whom it is directed (as the human soul is directed on to nature) it calls forth all the forces of the Sentient Soul. We shall understand all the great artistic creations of Italy, rooted as these are in the Sentient Soul, when we have learnt how the folk-soul works in the bodies of Italian men and women. We shall be able to understand the work of Raphael and Michelangelo down to its smallest detail, in so far as it arises from the activity of the folk-soul, when we have learnt the particular shade of colouring which the individual soul will take on under the influence of the folk-soul. Italian culture, under the influence of the folk-soul is a “Culture of the Sentient Soul.”

The culture of every folk-soul has its own peculiar mission. Upon each devolves the task of expressing with special force and intensity some particular aspect of the life of the soul. This has nothing to do with the development of the individual soul. But the national quality which at certain times is realised in the individual soul reveals itself in such a way that it must bring about the intensification of a particular colour in the life of the soul.

In the same way—and I beg my hearers to listen impartially, as to a purely scientific exposition, to the analysis I am putting before them—in the same way as the Ancient Egypto-Chaldean folk-soul lived anew in the Italian folk-soul and stamped its creations as of yore with the character of the Sentient Soul, so does the ancient civilisation of Greece, coloured with that of Rome, live on in the folk-soul of France. But here the spirit of Greek civilisation is expressed in such a way that the individual soul living at the heart of the French folk-soul, is freer from the body, seeks to permeate the body less than was the case in Greece. And just as the Greek folk-soul was particularly favourable to the fulfilment of the Rational or Mind Soul, so in the recrudescence of Greek culture in the French folk-soul we find that special care is taken of the Rational Soul. The inner state of consciousness of the French folk-soul, moreover, rests upon a kind of “remembering” that looks back to the achievements of the Greek and Roman folk-soul. It is difficult but of infinite importance for the understanding of the true course of history to examine the peculiar structure of the mind and consciousness of the folk-soul. The Rational Soul is what is peculiar to the French folk-soul. In Greek civilisation the Rational Soul, though it had torn itself free from the body, could still express the outward beauty of the body, the spiritual quality of what appears to us as corporeal. But as it became intensified and interiorised in French culture, the folk-soul took on another form. The national spirit is no longer translated straight into bodily form in space, as in the Greek statue; it fulfils itself in an “etherised” body that remains a thought-body and can only be “inwardly conceived” [vorgestellt]. This is at the foundation of the whole French character, of the French folk-soul. It absorbs the individual human souls into itself in such a way that these feel compelled so to develop their inner forces that they can imagine them strongly in the outer world. Now, how does one imagine oneself powerfully into the outer world? If the folk-spirit can no longer, as it could in Ancient Greece, realise plastically the spirit that animates the body, then all we have is the mere picture of this spirit in the body, as it has been shaped in man’s conception by his phantasy. And this is why the French folk-soul can only create an inner picture of man and why it tends to set most value on what one projects of oneself into the world, on what one imagines one wants to be in the world, on what is always called “la gloire,” on what one carries in one’s own phantasy.

This is the fundamental characteristic of French culture as it arises from its own folk-soul. And this is why it devolves upon French culture to impose upon the world this conception which the folk-soul has called forth in the phantasy of the individual French mii1. The Rational or Mind or Mood Soul [Gemütseele] works in pictures which it creates for itself in separate individualities. We may therefore surmise that the degree of greatness which the individual soul can achieve under the influence of the folk-soul will be manifested on the occasions when the folk-soul reaches an exceptional degree of development in the Rational Soul [Gemütseele]. The folk-soul comes most fully to life in the creations of those individual minds (its instruments) where feeling animated with understanding enquires searchingly into the appearances presented by the world. Feeling [Gemüt] animated by understanding tends in a peculiar way to work itself free and to command freely. This shows particularly in cases where complete control can be exercised over understanding and feeling; and French civilisation reaches its peak when this particular circumstance occurs—as in Moliere and Voltaire. In Voltaire we have dry understanding permeated with feeling, in Moliere, feeling that rests on understanding. A folk-soul exhibits its characteristic features in those of its utterances which correspond to it so closely that they can also supply the material in which the individual soul will express itself in its own particular colour. French culture is, then, something in the nature of a reminiscence of the Greek, as can be further ascertained by anyone who cares to study with a certain degree of penetration the inner history and development of French culture.

If we consider the French poets as giving individual colouring to the French folk-soul, we shall always find in this folk-soul (not in the individual Frenchman) a harking back to the civilisation of Greece. It finds expression in the deeds and thoughts and poems of individual Frenchmen. It appears in their question: How did the Greeks set about to write a proper tragedy? What did Aristotle say about it? Hence the discussions on the Unities of Time and Place in the Drama. This reacted even on Lessing. Drama was to be made to correspond to the Greek ideal. Moreover, the findings of Spiritual Science in this matter can be illustrated down to their smallest detail. A Greek spoke of himself as a Greek in the conscious conviction of being the represe1itative of mankind. All other nations were “Barbarians.” He had a special justification for this opinion because he expressed in an idealised way the promptings of the spirit. His attitude lives on and comes to the surface in the harking back of the French folk-soul. But because here it is a “remembering,” and because not every remembering is justified (there emerge many memories that are no longer fully justified) this claim of the French folk-soul to be the sole representative of humanity is now out of place. The very word “Barbarian” which is on everyone’s lips points to the recrudescence of this particular feature of Greek culture in the French folk-soul.

Now, just as French soul is particularly favourable to the culture of the Rational or Mind or Mood Soul [Gemütseele], so it is to the British folk-soul that there falls in modern times the task of cultivating the Consciousness Soul or Spirit Soul as such. The education of the Consciousness Soul appears in the history of mankind’s development as something that does not admit of repetition. The Italian folk-soul repeats in an altered form the life and experience of the Egypto-Chaldean folk-spirit, the French folk-soul those of the Graeco-Roman. But the British folk-soul enters the scene of modern evolution as something new. It is the most vivid expression of modern times in so far as these mark that phase of the soul in which it thoroughly permeates itself with the life of the body. The British folk-spirit is so constituted that it favours more than anything else a mode of co-existence with the body. It is therefore favourable also to what is effected through the body and especially what enters the soul through the body. Its mission is to care for the Consciousness Soul, and connected with this is the mission of materialism, which had at a certain point in history to enter into the development of mankind. It is, indeed, the special task of the British folk-soul to give expression to materialism. The individual soul is more or less independent of this, but it remains the characteristic of the folk-soul. We shall return in a moment to the peculiar character of the British folk-soul. But first, in order to throw light on the tasks belonging to the folk-souls, we must cast a glance on the folk-soul that dominates Central Europe and which is called the German folk-soul. And it may be useful to point out that these views of mine are not being brought forward now for the first time as the outcome, so it might seem, of the warlike events of the moment. No—what I say now is only what I have always said.

The German folk-soul is not especially fitted to call forth the particular shades of character of the Sentient Soul, nor of the Rational or Gemütseele, nor again of the Consciousness Soul. It is fitted, on the contrary, to give expression to the unity of the soul which may be said to live in all its three members. I am saying this, not in praise of any particular nation, but I say it in all objectivity, without love or hate, because it is the result of Spiritual Investigation, just as the appearance of light as red or green is the result of an experiment with the spectroscope. It is an objective fact. Just as the Italian, French and British folk-souls encourage the Sentient, the Rational and the Consciousness Souls respectively, so does the German folk-soul nurture man’s Ego, the individual seed within his soul that fulfils itself in his earthly life, the element that sinks lovingly into the body, with which it unites itself at the moment of waking up, but from which it detaches itself again on falling asleep; that which seeks to care for and befriend the manifestations that come to it from the external world but seeks also to befriend and care for everything that aspires to the Spirit. This is why I could say in my first lecture: The German folk-soul is that which more than anything else gives to the individual soul the possibility of sinking down into the depths of the Ego, where the secret is to be sought of what moves men’s hearts to anguish or to bliss. Here lies the reason why this German folk-soul can so easily be misunderstood, why, as is only too natural, this misunderstanding of what the German folk-soul really is is now being manifested on every side. For the German folk-soul, unlike the British folk-soul, does not fulfil itself in the external body, does not surrender itself immediately to the mission of materialism, because such a task does not in the least correspond with its nature. But it embarks on the one hand upon the contemplation of the external world of matter, from which it does not seek to withdraw itself, and on the other, gives itself up to the contemplation of the Spirit. And this it does in order to draw upon those deep spiritual sources upon which Meister Eckhardt, Jacob Boehme, Goethe and Fichte drew, communing alone as in a sort of duologue with the spiritual world, and turned aside from outer things. Thus if individual souls of other nations have to turn aside from the folk-souls in which they are embedded in order to sink down into what we call Spirit, the German, through the very nature of his folk-soul is always capable of being raised to spiritual regions. The souls of the other peoples must learn to grow out of their folk-souls before they can commune with the spiritual world. But the folk-soul that speaks to the individual souls of the Central European people, itself sounds a spiritual note, is itself a witness to the Spirit. And because folk-souls express themselves in characteristic features, because they appear to us when they work through men and women, using these as the instruments they select in order to create something characteristic of them, this gives us an opportunity for studying the essence of what a folk-soul really is. We shall find our results confirmed in this study when, on pursuing the progress of the various folk-souls, we discover what are the characteristic symptoms in which their forces come to be expressed. And these characteristic features can certainly best be studied by considering the individual folk-souls at their highest points of achievement.

Now there can be no doubt that Shakespeare’s “Hamlet” is to be regarded as a characteristic expression of the British folk-soul, and one of its mightiest manifestations, and that in the case of the German folk-soul we must look upon Goethe’s “Faust” as the outcome of the most intimate communion of a German with the German folk-spirit. How characteristic is the difference between “Hamlet” and “Faust.” I need hardly enlarge upon the greatness of Shakespeare and of Shakespeare’s “Hamlet.” It will be granted by everyone, and there is no one who would rank Shakespeare’s “Hamlet” higher than I would. But in considering “Hamlet” as the outcome of the British folk-spirit, I would like to ask: What impression does “Hamlet” make on us?

As we have said, it is the mission of the British folk-spirit to introduce the Consciousness Soul, which is bond to the corporeal, into the outer development of historical events. My book, Rätsel der Philosophie (The Riddles of Philosophy) has recently been published as the second edition of my Welt -und Lebensanschauungen im Neunzehnten Jahrhundert (World and Life Conceptions in the Nineteenth Century), which appeared fourteen or fifteen years ago. It is now considerably enlarged and deals with the whole of Western philosophy. At the time of the first edition, in dealing with English philosophy, I tried to find an expression, a word that would be particularly well suited to render its character and the expression that occurred to me was that English Philosophy was the philosophy of an onlooker. An onlooker—and this can be shown particularly well in the work of John Stuart Mill—is one who sinks down into the body with his soul, and seeing the world from the body, lets the world go its own way. Compare with this the philosophy of Fichte. His was no “onlooker’s philosophy” but a “life philosophy,” one that does not “look on” at life but becomes one with it. This is the stupendous difference between the British and the German folk-souls. The British folk-soul tends in all its activities to turn man into an onlooker; it particularly encourages his powers of “looking on” by educating his Consciousness Soul. And in so far as he has cultivated the Consciousness Soul, man stands outside phenomena. He looks at them as it were from the body. Now Shakespeare’s greatness consists particularly in his capacity for standing at a distance and watching life objectively. His attitude to the phenomena of life and his descriptions of them show us that he paints things as an onlooker and describes what he experiences objectively from outside. An “onlooker’s world-concept” the outcome of the folk-soul . . . The truth is that when the individual human spirit, this spirit of the Consciousness Soul, armed with this peculiar characteristic which he gets from the folk-soul, when this individual spirit approaches the inner life of man, then he will see nothing but the play of externals—the inner side will always elude him. And this inability to reach the inner life must be particularly characteristic. In the pictures he draws of life’s external happenings, Shakespeare is a giant. But when it comes to perceiving the inner life through the external physiognomy then the “onlooker’s point of view” makes itself felt. And this onlooker’s point of view (expressed from the artistic greatness of the British folk-spirit) when it is faced with the inner world, shows itself to be that of the sceptic who doubts the very existence of the Spirit. We therefore intend no deprecation of Shakespeare when we say that he presents the Spirit as a ghost, a spook. Externally the spiritual appears as something ghostly. How does the spirit of Hamlet’s father appear? Not as a spirit but as a ghost. The man who believes in ghosts is in fact a spiritual materialist. He wants to perceive the spirit as a materialist would do, who asks that it should appear in some sort of rarefied matter. The spirit of Hamlet’s father appears, therefore, in ghost-like form. This is expressed in the confusion existing with regard to the way in which the spirit appears. As the materialistic mind can only get as far as a ghost, we see its whole teaching concerning the spiritual becoming confused. For example, whereas in the earlier part of the play everyone has seen the ghost, in the scene with his mother Hamlet is the only one to see it. At one moment it is an objective phenomena, at the next merely a subjective phantom. And now this great onlooker (for Hamlet is meant to be a character who looks on at the outer doings of the world), this great onlooker turns his gaze to the world within, and we get the famous speech in which he questions the spiritual world: To be or not to be? What follows after death? First awaking, then sleep, images, dreams; and then again doubt—“the undiscovered country from whose bourne no traveller returns.” All of it typical of the materialistic mind that tries to probe into the depths of the spiritual world and fails. This is why all those who, whether idealistically inclined or otherwise, cannot venture into the spirit, feel an inner kinship with Hamlet. Herman Grimm once said—and, for many, said truly—that when people probe too deeply into questions concerning their spiritual state, they stand as it were on the edge of an abyss and feel, like Hamlet, that they must throw themselves into it. Such, then, is the answer given us by one who, like Shakespeare, inspired by the folk-soul and yet transcending it, sets forth its spiritual essence. This answer shows us the bridge between Hamlet and the spiritual world to be broken and the gulf between filled only with uncertainty heaped upon uncertainty. Thus, even in this great artistic creation which of its kind remains unsurpassed and unsurpassable, the British folk-soul still reveals its own mission which is to contemplate the outer world and to be brought to a standstill before the abyss of the supernatural.

And now, to show by the description of a single figure how deep is the inwardness of the German folk-soul, so favourable to the life of the Ego and the unity of the soul, let us consider its most outstanding, its most profound manifestation in Goethe’s “Faust.” Does the soul stand here on the edge of an abyss into which it is impelled to cast itself? Far from it. Faust has no doubts about the spiritual world, his vision pierces beyond the material and historical facts that have gone to make up his life, and he stands face to face with the Spirit, he sees the Spirit before him, and he knows beyond the shadow of a doubt that he who probes deeply into the riddle of existence cannot be lost but will surely cross the abyss and be united with the Spirit.

And now let us turn to Hamlet again. He stands irresolute before the abyss with the question “To be or not to be” on his lips, asking of the spiritual world “to sleep, to dream?” And let us compare all this hesitation and uncertainty with the scene in the poem [First Part], where Faust stands face to face with the Spirit (Faust, Scene XIV):—

“Spirit sublime, thou gav’st me, gav’st me all
I ever asked thee. Not in vain didst thou
In flaming fire reveal thy countenance”
and further on
“Then to the cave secure thou leadest me,
Then show’st me mine own self, and in my breast
The deep, mysterious miracles unfold.”

This is union with the Spirit. In such union, in such vision the question whether we sleep, or dream, has no place. There is room only for Faust’s inspired advance into the spiritual world (as we find it described in the Second Part of the drama) and for the certainty which can be reached that the human spirit when it passes through the gates of death becomes united with the spiritual world. Here there is no longer any uncertain question about being or not being; there is the certainty that the soul is already in this world a citizen of the world of the Spirit, and that when it passes through the gates of death it stands face to face with the sublime Spirit who, if we but merge ourselves in it sufficiently during this life, will give us all we ask. But this Spirit is no ghostly apparition of the spirit world, for in the scene in the Witches’ kitchen spooks are treated with humour and with befitting irony. Mephistopheles, again, does not appear to Faust as a ghost, but is so conceived that one cannot imagine him otherwise than in human form. How meaningless it would be’ if, like Hamlet’s father, he were visible only to one person, or visible at one time and not at another. And the reason for this is that in “Faust” we are standing on solid ground.

Figures like Faust arise out of the folk-spirit, they are the fruit of the folk-soul. In Goethe’s Faust we have only a type and image of what has really taken place. For while Goethe was creating Faust, the whole of the folk-soul was active; it created itself in the book and created something that was alive, not only in Goethe, but in the spirit. Goethe’s Faust is but the copy of a creation of the German folk-soul, which moves in the spirit and which, as Goethe knew full well, is only at the beginning of its activity. Faust we know to be the symbol of an unconquerable force, of a reality that looks to the future. In Faust Goethe has planted a seed, and with equal truth it may be said that there is in the German folk-soul a power, a germinating force that will ever grow and ever spread in its activity. For Faust stands before us as one who must strive, and as one for whom all striving is only a beginning.

In order to bring out the characteristic feature of the German folk-spirit, we must mention another of its peculiarities. As I said, when we consider the French folk-spirit, we see that it is reminiscent of the culture of Ancient Greece. This reminiscence is visible in every department of French culture, but it works under the threshold of consciousness, it does not enter consciousness. The French folk-spirit shapes the individual in accordance with the influence exercised by this reminiscence, but this influence is not consciously felt. If the folk-spirit influences the individual soul in such a way as to bring out its ego-hood, then—since only in the Ego can Sentient, Rational and Consciousness Souls be united—the harmony of these united members of the soul will enter consciousness; whereas the essence of “reminiscence” is that it binds the folk-spirit to earlier cultural periods. Thus Greek culture enters into the German folk-spirit in quite a different manner from that in which it enters the French folk-soul. If Greek culture is introduced at a particularly characteristic point in the history of the German folk-soul and if in so doing it is to influence the isolated individual, then everything must happen consciously and not as it does in French culture, where the process is subliminal and only appears in the form of aesthetic debate. In the case of the German spirit, which is a mirror for the deeper events of history, the process must enter the consciousness of the man who allows himself to be specially guided by the folk-soul. Thus in the Second Part of “Faust” the union of Faust and Helena which takes place on the physical plane, in consciousness, quite clearly portrays the union with Greek culture. This is not merely entering into the Rational Soul, it is entering into the Ego. Faust stands, in all his completeness as a human being, face to face with Greek culture. In full consciousness of what he is doing, and in all solemnity he celebrates his union with an earlier period. I can naturally only give a few indications of what I mean. But light is thrown on the whole course of history when we consider the folk-souls in this way—dominating the destiny of man, beating, surging in endless interplay throughout the ages.

If now we set the German and the British folk-souls once again side by side, there is much we could point to showing that the Ego is what characterises the German folk-soul, while the Consciousness Soul is the special mark of the British folk-soul. Many of the peculiar features in the development of modern civilisation can be traced to this. It has been one of my tasks to show how Goethe gave birth (from the depths of his soul) to a Theory of Evolution in which he attempted from the depths of his Ego to reconstruct the whole sequence of organisms in their evolution from the simplest to the most perfected forms. This truly scientific theory, springing as it does from Goethe’s soul, is also the outcome of what one might call a “Communing between Goethe and the German folk-soul,” just as another theory is the outcome of a conversation with the British folk-soul. Goethe’s form of the Theory of Evolution, born as it is from the culture of the Ego, remains incomprehensible to many because Goethe delves so deeply into the nature of things in order to bring forth a Theory of Evolution out of the depths of the human soul. Such a theory could not spread rapidly. And then, in the nineteenth century, the British folk-soul seizes upon the Theory of Evolution; but while Goethe had started from the depths of the Ego, the British folk-soul starts from the Consciousness Soul and gives us the external “Struggle for existence” of the Darwinian theory. What Goethe established by means of inward development, Darwinism established outwardly. And as we live in the period of materialism, cultured humanity as a whole has neglected Goethe’s Theory of Evolution which comes from the depths of the Ego-culture, in favour of the form which Darwin has brought forth from the British folk-soul. Up to a certain point we still stand committed to this rejection of Ego-culture. I mean that theory which is scoffed at by all who believe themselves to be experts in this particular subject—I mean Goethe’s Theory of Colour which only those can understand who approach it from the standpoint of the human Ego-character. But humanity has rejected this theory of colour of Goethe’s (which comes from the depths of the Ego-culture) and has accepted Newton’s more materialistic colour theory inspired by the Consciousness Soul from out the British folk-spirit. But the time will come when men will learn to recognise that there is much in Goethe which they yet have to accept. And may I be allowed to say “in parenthesis”: Some of us may have succeeded in sending back to England our orders and marks of distinction; but true worth and dignity will not be achieved until, not only orders and distinctions, but also the materialistic form of the Theory of Evolution and the materialistic form of the Theory of Colour have been sent back to the British folk-soul whence they came.

The man whose thought is so inspired by the folk-soul that it is in the nature of a communing between the folk-soul and his own Ego, lives in such a way that in the most important moments of his life he is conscious of working for a content, of giving life to and realising a content in external life. Thus Goethe gave life to a content which had come to him in a moment of intuition when he founded his Theory of Evolution. But he who, ignoring the depths of his Ego, looks out onto the world from the Consciousness Soul, such an one will see nothing but the struggle for existence in the outward march of events. Every man sees his own inner nature in the external world. You can now all of you imagine what the events of to-day will mean for those who are inspired by the German folk-spirit, and what they will mean for those who are inspired by the British folk-spirit. The latter talks of the struggle for existence. Under the inspiration of the German folk-spirit, one sees in one’s opponent “the enemy,” whom one faces up to, man to man as in a duel. From the point of view of that folk-spirit which in science has inspired the Struggle for Existence, one sees the struggle in the field of battle in the following way: Everything becomes a struggle between “competing forces.”

In my first lecture, I tried in a few words to point to that which the Russian folk-soul stands for. There is no time to-day to enter more deeply into the subject, but a very peculiar characteristic of this folk-soul must be mentioned nevertheless. The curious thing about the Russian folk-soul what occurs to one at once, is that fundamentally it is less fitted than any other to the task it is engaged upon to-day—external struggle, external war. There is a very characteristic book by Mereschkowski, whom I have had occasion to mention before, called The March of the Mob. At the end of the book the author talks of the impression made upon him by the Hagia Sophia, the great basilica in Constantinople. The description he gives of this impression strikes the note which must come from the Russian folk-soul when it understands itself. And at the close of this passage the author tells how, surrendering himself completely to the spell of the great Mosque, he was moved to pray for his people:

“The Hagia Sophia, translucent and melancholy, flooded with the amber light of the ultimate mystery raised up my prostrate and affrighted soul. I gazed up at the dome, so like the vault of heaven, and thought: There it stands, created by the hand of man—man’s approach to the Triune Deity on earth. This approach has lasted, and what is more, will come again. How should those who love the Son not come to the Father who is the world? How should those not come to the Son who love the world, which the Father also loved since He gave His Son for it? For they are giving up their lives for Him and for their friends. They have the Son because they have love. Only His name they know not. And I was impelled to pray for them all, to pray in this heathen shrine that shall yet be the one and only temple of the future, that there be granted to my people the true power of victory, the conscious faith in the God who is Three in One.”

If we can regard the German folk-spirit, expressed in its representative “Faust” as one that is in the midst of the process of becoming, then we must look upon the Russian folk-soul as one that is still waiting for what is to happen. Its prevailing attitude is that of looking into the future, of not having found what it sought in the present. But when the Russian folk-soul becomes conscious of what lives in the depths of its nature, waiting to be brought out to the light, then it will realise that its mission lies in inner development, that this mission can fundamentally best be fulfilled by making its conquests within, by bringing forth that which lies hidden in its own depths and will some day be of great value to the cultural life of humanity. We cannot simply dismiss the Russian folk-soul as “barbaric”; we must think of it as one that will reach its full stature later on but has not yet passed beyond the age of childhood. I know how incomplete is this characterisation of the Russian folk-soul, but lack of time prevents me from describing it with more than a few words. This much, however, I will say. When the Russian folk-soul expresses itself as to-day, when it fails to express that attitude of expectation (which Mereschkowski represents as the spirit of prayer lying deep within the folk-soul) then it can be nothing but a wrecker of spiritual culture and of human culture in general. In turning outwards, the Russian folk-soul seems to be doing the opposite of what it really befits it to do.

This is why we feel, when we look towards the West, that however terrible the things that are at present going on there, they are the inevitable outcome of the impulses existing in the Western folk-souls. With the Russian folk-soul, on the contrary, we feel that it is quite unsuitable for this people to turn against those of the West, whom it ought, if it understood itself aright, to accept as its teachers. It is only because, of recent years, the question at issue has been so little understood that the importance of much that came from this quarter has been overestimated.

We could carry still further our study of the characteristics of folk-souls. Thus the human soul that realises itself in the Ego stands in the most intimate relation to the three members of the soul, the Sentient, the Rational or Mind, and the Consciousness Souls. Sometimes the individual soul rebels against the influences of the three members, sometimes they rebel against the individual soul. Just as the single individual soul shows the relationship of the three soul divisions to the human Ego, so can we see to-day the expressions and relationships of the several European souls to the soul of Europe as a whole. For external events are only a projection of the war waged by the members of the soul against the Ego. The Ego penetrates into the separate members, it establishes a relation with them; and here again we could discover in the outer events a confirmation of the findings of Spiritual Science reached by inner investigation.

The Ego is attracted to the Sentient Soul because it longs to be fertilised and quickened by the experiences of the Sentient Soul. Thus we see the German folk-soul plunging from the middle of Europe into the Italian folk-soul. We can trace this process right through history. If we go back to the time of Dürer and of other artists we see how they steeped themselves in the Italian folk-soul. Later we note that Goethe did not find happiness until he had satisfied his longing for Italy. This process consists on the one hand in the interplay between the Ego and the Sentient Soul, and on the other in that between the German folk-soul and the Italian folk-spirit. If we follow the course of history further we shall see how the individual Ego has to come to an understanding with the Rational and Consciousness Souls. Consider how often, right up till modern times, the German folk-soul has adjusted itself to the French, how Leibnitz, the most German of philosophers, wrote his works in French, and how Frederick the Great, the founder of Prussia’s greatness, lived almost exclusively in an atmosphere of French culture. This shows how strong is the inclination of the German spirit to be international, to fulfil itself in all the different nationalities. And this being its fundamental characteristic, to fulfil itself everywhere, we find the German folk-spirit also coming to an understanding with the British folk-soul, since nowadays it accepts, not Goethe’s Theory of Evolution and Theory of Colour, but Darwin’s and Newton’s. This shows how deep a bond there exists between the German folk-spirit and the British. And if to-day British voices are roused in anger against everything German, the German folk-soul cannot from the depths of its being return the hate which the British folk-spirit has shown towards it. The British folk-soul hates from sheer materialism. But the German folk-soul cannot maintain this position. It will have to come to an understanding with materialism. It is doing so now with force of arms in the fight that has been forced upon it, and in the future it will do so by liberating the spiritual within an epoch of materialism. Thus do we look through the external events of the moment into what is being revealed at the centre of Europe.

It is not, I think, a useless task to probe in this way into the fundamental nature of the folk-souls. For it seems to me that if the folk-souls are so illumined, the light may also be cast upon the fateful happenings of to-day and make their meaning clear. If we go deeply into the nature of these folk-souls then we shall feel the present-day events to be the inevitable outcome of their relations to each other. And this surely is the right way of coming to an understanding. And if it is true—as surely it is—that the events that are taking place east and west of us are of so mighty a nature that they must be the heralds of a new epoch, then from these events will develop a new phase in the history of the human spirit. For only a new phase of the human spirit can be fought for with such mighty sacrifices. And if this is so, then it is also true that much that up till now has been won only with petty sacrifices will in the future have to be achieved at a greater price. For the sacrifices made by Spiritual Science which I mentioned yesterday in connection with the development of the human soul are really far greater than all the sacrifices that are expended on external observations and experiments. Let us see to it that the great sacrifices made in the cause of another science be linked up to all the heroism and to all the suffering we see around us. I told you in my lecture yesterday how the forces of the unfinished lives now being sacrificed will unite with beings of the spiritual world and pours down their influence into the world of history here below. This picture, which corresponds nevertheless to a reality, I shall try to complete. Yes. We are entering upon a time when many will have to pay for the advent and development of a new world-phase of the human spirit with their blood and their lives, in suffering and in dangers. But those who have been called upon to do this will not know their sacrifice to have really been worth while till the future, when they will look down upon a humanity which will know how to live more worthily of the new era that has set in. If it is the folk-spirit that now demands the blood of our generation, it will be the folk-spirit that in the new era thus brought in will demand a new form of life. The folk-spirit will call upon those—and it will be for the humanity of the future to hear this call—who will liberate from their bodies the youthful forces of their souls for the quickening of the new humanity. Those, however, who preserve their lives and their health will feel that the child of humanity’s spiritual life, born of suffering and death, will need those who can tend it and who can receive the inspiration of the folk-soul aright. And no one will understand the German folk-soul who does not understand the German language, and this language shall not be the language of the external material life, but the language of the spirit. May the new spirit [Zeitenwesen], then, which is being born to-day of blood, of wounds and of death, find a humanity which, through the powerful unfolding of human spiritual power, will show itself worthy to be the guardian of the new age so hardly fought for, so hardly won.

• 1. “Goethe’s Mentality in our Fateful Days, and German Culture,” delivered on 29th October, in the “Architektenhaus” in Berlin.
• 2. The “Rational Soul” is also Called “Intellectual or Mind Soul.”
• 3. The “Consciousness Soul” is also called “Spirit Soul.”

In the lectures I have given here this winter, I have tried to give some indications of the essential character of the development of the Germans and its relation to the development of other nations of Europe. Today I would like to take the liberty of giving some aphorisms about the psychological and spiritual development of the Germanic-German character, all with a view to our fateful and difficult times. Tomorrow I will then try to show what the insights of spiritual science can be for people in happy, but also in serious, painful and also sorrowful hours of life, especially with regard to our time.

The considerations that are to be given here will start from the point of view of spiritual science – a point of view that has been mentioned here several times, and which is still not very well recognized or even approved in public. But those who are close to this spiritual science feel from their insights how it can not only enrich and uplift life, but how it can provide enlightenment about intimate, important connections in life - and not only in the life of the individual person, but also in the life of nations, in human relationships, in human coexistence.

However, right at the starting point of a consideration of the life of nations, reference must be made to insights of spiritual science that have been mentioned here several times in past lecture cycles, but which must be drawn upon for an understanding of today's consideration. Attention must be drawn to spiritual-scientific findings that are among the least recognized and approved: to findings that tell us that at the starting point of every people's development, the soul life takes a very special form, that the origins of people on earth showed a very different soul life than our present. In our time, with its materialistically colored world view, this cannot yet be recognized. One imagines that the starting points of human beings on earth lie in very primitive soul states, in soul states that one currently, one might say, endeavors to think of as animal-like as possible. Spiritual science shows us something essentially different. It shows us that at the starting point of human development on earth — and reaching even into the starting points of the development of each nation — there is a clairvoyant behavior of the souls. This means that at the beginning of this human development and also of the development of nations, human souls not only live in states through which they see external material reality with their senses and form ideas, concepts and images from it with their minds , but that the souls are capable of living in other states, in states of consciousness that are not those of our ordinary daily life, but which are also not those of our chaotic dream life and even less those of unconscious sleep. In the beginning of the development of nations, people lived in states of consciousness in which the souls were able to develop imaginative clairvoyance, that is, to come into contact with the spiritual reality around us, with that reality which no eye can see, which no ear can hear, which cannot be grasped with the mind that is bound to the senses and to the brain, and whose perceptions do not penetrate from the outside into our soul like the sensory impressions, but arise in images in the soul, but in images that are not dream images, but that reflect realities of the spiritual world, those realities that lie behind the sensory world in terms of cause and effect. Thus, in the original human being, there are states of consciousness in which he knows himself to be connected with a spiritual world, in which this spiritual world arises in him in images.

However, in these earlier primitive human states, this clairvoyant insight into the spiritual worlds can only be achieved by the fact that what we call human “self-awareness” is still underdeveloped, the awareness of life in the personality. The times of ancient clairvoyance correspond to a state of soul in which the soul could not yet say “I” to itself with full understanding, as it can now, in which the soul did not yet feel itself as an individuality, as a personality, but as a part of a great spiritual world organism, like a member of the cosmos as a whole. Thus, in those ancient times, personality consciousness was clouded, dim. But in certain periods a tableau of pictures spread out before the soul, which were shades of the spiritual world thrown into the soul. And if we look at the starting points of the individual national developments, we can only understand these national developments if we are able to go back to the point in the development of a nation when the human souls within that nation still have at least some of this clairvoyant knowledge; when we go back to times when there was imaginative knowledge of the spiritual world. We get to know the individual nations, we get to know the souls of the nations, the spirits of the nations, when we consider the different ways in which nations develop from these original clairvoyant states to those that then signify higher, more advanced levels of culture. For this development from the state of primitive clairvoyance to the higher stages of culture, which are attained when man is fully conscious of his personality, this development is different for each individual people, and the nature of the people depends on how the people develop from the primitive stage of culture indicated above to a higher one.

The ancient Greeks are a characteristic example of this, and most Oriental peoples are similar to them, as are, to some extent, the peoples of the ancient Italian peninsula. Such a people as the Greeks can only be fully understood if it is clear that this people passes from the original pictorial impressions of a spiritual world to the formation of the world view given to us in their mythology, in their religious ideas. This is still little recognized today, but the beginnings are already given in external science, which lead to the view as it has just been indicated here. In his beautiful book, “The Riddle of the Sphinx”, Ludwig Laistner attempts to show how all ancient myths, all ancient conceptions of the gods, especially those of the Greeks, are, as it were, already transformations of earlier clairvoyant conceptions that have passed into fantasy. And when we look at the ancient Greek world of gods, we can understand it only if we grasp it as transformed images of the supersensible world, gained in the state of ancient clairvoyance. But this people, the Greeks, experienced the transformation of the perceptions of ancient clairvoyance into the mythical world view and even the transformation of the mythical world view into the philosophical world view in such a way that they went through this transformation as a people in a youthful manner, so to speak. In ancient Greece, the transition from the old clairvoyant through the mythical to the philosophical world view was experienced at a youthful stage of national development. At the same time, the human consciousness, which presents man as a personality, as an individuality, develops in the people of such a nation. Everything that is the emotional, the personal, the hearty element of man develops. This develops alongside in the ordinary state of consciousness, and the human being is then only able to apply the emotional, the hearty element to the everyday circumstances of life. By living in the ordinary state of consciousness in the everyday circumstances of life, he can turn to spiritual matters — in a different state of mind. Thus two worlds enter his consciousness: one in which he lives with his feelings in everyday circumstances, and one that lifts him up with his spirit into the spiritual world; and he then confronts himself as an individuality with his emotional feelings, which he has inherited from what has passed from his clairvoyance into mythical and philosophical ideas. What constitutes the philosophical conceptions then appears to him as something given to him as a revelation, to which he looks up, but with which he is not so connected that every fiber of his soul and will is also directly connected with this world view in the creation of the world view.

This is how it is with the soul development of a people like the Greeks, a people who, as it were in their youth, went through what can be called the transition of clairvoyant knowledge into a worldview, through which one recognizes the soul's belonging to those powers that are exalted above life and death.

The development was quite different for those peoples, the Germanic peoples, who stormed from the east and north to the borders of the Greek and Roman empires around the beginning of our era. Of course, we also find clairvoyant knowledge at the starting point of their development among these peoples; there were also times when the soul was inclined towards the spiritual world through the images of clairvoyant imaginations. But the soul lost these clairvoyant imaginations, as it loses them with all peoples, so also with the Germanic peoples; because all of humanity must go through a state of development that is only intended for the physical world, that can only be intended for the reception of ideas about the physical world. At a certain point in time — and this coincides fairly exactly with the onslaught on the Roman Empire — the individual Germanic peoples not only lost the ability to see into the spiritual world in the original dream-like clairvoyance, but they also gradually lost their understanding of what the soul can get from such knowledge from the old clairvoyance during the migration of the peoples, during their onslaught against the Roman Empire. And it can be said that this is connected with the fact that these peoples all went through the state of their clairvoyant knowledge during their youth, but that they could not make a transition from their original clairvoyant knowledge to their later worldviews in their later years, so to speak, in their vigorous manhood. Thus, in these peoples, the development of the world view passes directly from the childlike state to the — I would say — “more mature” state of the people. In the childlike state, when consciousness is dulled, what was clairvoyant knowledge is present; there is also the dulled full receptivity of the peoples for the myths that have developed from ancient clairvoyance. These myths have been preserved at most as traditions for external understanding. Instead, a consciousness of personality has developed in these peoples, a firm foundation on the individuality of life. They have solidified what the qualities of the mind are, what the immediate character traits are, and through which traits of mind and character the human being stands in everyday life. And because the old clairvoyant ideas do not extend into this ordinary, everyday life, the mind, the impulses of will, and even the impulses of character must develop the longing to find the strength within themselves to feel, to experience, to learn the connection with the spiritual world. Out of the, as it were, dull forces of the mind, the longing for the divine spiritual worlds develops in these peoples. And unlike the Greeks, they cannot look back to anything that shines in their souls as the product of the development of ancient clairvoyant ideas; but they develop a deep soul, a soul that is indeed deep for grasping the ordinary circumstances of everyday life, but which at the same time feels the deepest longing for the spiritual foundations of life. In the mature manhood of these Germanic peoples, at the time we have indicated, their minds strive for a religious deepening of their world view, but no longer the old ideas of earlier clairvoyance resound in their minds.

Thus, while the Germanic peoples . stormed the peoples of the south, in the early days of the Germanic world, independently of the ideas of the world view, the personal character traits, the strong, courageous qualities of the will, of the mind, developed. We find a reflection of this state of mind above all in that wonderful poem, which stands worthily alongside the greatest poems of all times, alongside the Homeric epics, alongside the Kalewala of the Finns: the “Nibelungenlied”. As the Song of the Nibelungs has come down to us, it shows us people who no longer have a clear view of what holds them together with the old clairvoyant ideas. Instead, we see in them a deep insight into the struggles and overcoming that the soul undergoes in order to find its way in life. But if we look closely at the way the Nibelungenlied is presented, we become aware of how remnants of the old clairvoyant imagination still extend into the lives of these people, but how these remnants are shaped in such a way that they are, as it were, tailored to serve the everyday life of people and, further, the historical life of people. We become aware of this, for example, when we hear how the woman who is to become the wife of Siegfried of the Horn foresaw the entire misfortune that was to befall the man who was to become her husband by seeing in a dream a white falcon on which two eagles swoop down and kill it with their claws. And then again, when Siegfried has become her husband and Hagen is about to murder Siegfried, she sees two mighty mountains collapse over her husband Siegfried. — What remains of the old clairvoyant visions is no longer sufficient to lead man beyond the ordinary powers of imagination; but it is so integrated into his life that man can learn from it what is in store for him, on a large or small scale. These ancient images also make themselves felt in another way, for example, when we take what connects to the older traditions via the Nibelungenlied: when we see how Siegfried kills the dragon, bathes in the dragon's blood and thereby acquires a callosity that makes him invulnerable — except for the spot between his shoulders where a linden leaf has fallen, and which is then the spot where Hagen later murders him. Thus we have the penetration of the old connection with the spiritual world into the life of the Germanic peoples; but this penetration serves the way in which man places himself in the life of the physical world.

Thus we see how these Germanic peoples are initially called upon, I would say, to develop the qualities of the mind and character, and also the qualities of a strong individuality, while making sacrifices in the process, under the self-experienced connection with the spiritual world, as well as to develop those qualities that bind soul to soul, soul to soul, in the physical life. The impulses of gratitude, loyalty and everything that radiates from the mind of man, we see so excellently described for the soul of the ancient Germanic people in the Song of the Nibelungs, that those who helped to write the Song of the Nibelungs were involved in the composition of the Nibelungenlied had a dark awareness of how man is taken out of his connections with the spiritual world and, with all the qualities of his soul, is firmly placed in the physical world.

In this way we have outlined a fundamental characteristic of the Germanic soul, a soul that everywhere shows a peculiar kind of personal depth, a characterological depth, and at the same time that deep, deep longing for the spiritual worlds, which wants satisfaction, but initially feels this satisfaction like a tragically sorrowful yearning and hope, because the old ideas born of clairvoyance have lost their strong power over the human mind.

Now it is highly remarkable in what way the peoples of the south – and in what other way the Germanic peoples of the north – to the gift of the world: Christianity, by virtue of this state of mind, had to behave. Let us be clear that the peoples of the South, with their worldviews born out of the old clairvoyant ideas, had to receive this Christianity. They had to compare it in what it revealed to them with what they knew, or at least what they could have the definite conviction that one had once known through direct experience. A longing such as is taken for granted today, and as it developed among the Germanic peoples: a longing for the spiritual worlds, a — I would say — tragic longing to penetrate the veil that separates man from the spiritual worlds. Such a longing could not, in fact, arise among those peoples who had direct knowledge that a spiritual world existed, because they were in contact with these worlds in special states of consciousness. What a longing for a worldview makes possible, how it moves the soul inwardly, and how it can affect the whole person, can be seen particularly in the peoples of the North. Therefore, the peoples of the South could only receive the incoming Christianity by comparing it to the character that their old ideas, born of the earlier Hellsehen, had; that they regarded it as something given to man from outside, to which the human mind surrenders. Everywhere we see a twofold world coming to life among these peoples as well: a world to which the mind is devoted for the everyday relationship, for the historical relationship – and the world of the earlier given ideas, born out of the old clairvoyance, which is now illuminated and illuminated by the revelations of Christianity.

But Christianity had a different, quite different effect on the souls of the Germanic peoples, on those souls in whose innermost depths there lived a longing, a tragic longing for the spiritual worlds. To these souls now came what Christianity is able to give to souls; all that was of infinite warmth, all that moved the heart and mind, all that could flow into the souls from Christianity, came to them. And when one looked at the suffering of the Redeemer, when one looked at the Mystery of Golgotha, it was felt that it was intimately related to what the deepest impulses were in the foundations of the soul, with which man lives in the everyday. And so these souls felt as if what was revealed to them from the outer world was something that was born out of the soul itself, something that the soul had only not known, but which it had experienced in its depths long, long before. The Germanic peoples took up Christianity as an inner element, as an intimate matter of the soul itself, not as an external revelation. And the great difference that resulted for an emotional, for a sentimental understanding of the world can be particularly appreciated by looking at the relationship of man to nature and to the environment, by looking at the southern peoples who received Christianity, and then at the Germanic peoples. This Christianity directed souls – all souls – towards the eternal, towards that which has descended from the sphere of the cosmic and entered into the development of human history. It was something different from what was revealed in nature, in the outer life, and could be felt and experienced. Therefore, a peculiar view of nature developed among the southern peoples, something that has often been mentioned, a certain contempt for nature; a view of nature arose as if it were of less value for life, a descent from the divine-spiritual worlds. And a belief developed as if one must now turn away from life, become estranged from nature and life around. To put it radically, one could say: a kind of contempt for natural existence and human life in the physical world developed.

How different the attitude of the Germanic peoples towards nature was! Something lived in them that must have come from the characterized development of their souls. When the connection with the old clairvoyant ideas had dawned, they were dependent on living together with nature and with people. Thus they developed the character traits, the emotional traits, that could ignite in nature and human life in the most intense way. They looked into nature, they saw and felt everything that one can feel in joy at nature, and also how one can grieve over nature – over nature, how one sees it develop gloriously every spring, or when one sees the bright dawn, and how one sees it sink again when we see the sun sinking into the evening glow, or when autumn and winter set in. But they also felt a special connection between human life and their state of mind. This human life presented itself to them in such a way that what held this human life together with the forces that pulsate and wave out of the spiritual worlds through this human life was no longer alive for them, as it were. A certain tragic, one might say, “mournful mood” developed in these peoples from this view of nature and human life; and we see this mood of mourning, this lamentation poured out over the view of the gods of the old Germanic souls. The poet of the Nibelungenlied himself says that he wants to show his listeners how sorrow follows joy. After all, the Nibelungenlied ends in sorrow, in destruction, in hardship and murder and death! The poet of this song wanted to show how sorrow comes from joy. And if we survey the Germanic pantheon, we see how the ancient Germans looked upon their gods as those who would one day experience the 'twilight of the gods', who would one day no longer experience their rule as usual, but would lie in battle with one another, so that each would kill the other. The ancient Germans looked upon the world of the gods as the basis of nature and human life with a mood of sorrow and tragedy. This is a different mood from what, to put it radically, one might call disparaging and contemptuous of nature. It is a life intimately connected with nature, a life together with nature, but a life that mourns over existence, that reveals itself through the fate of nature and man, that loves the fate of nature and man, but believes that through this love it must experience impulses of suffering and lamentation.

That is the great, enormous difference in the conception of nature in the south and the north. And so we can empathize with the Germanic state of mind, and can initially look to those who, among the Germanic peoples, were, so to speak, the outposts of the European mission of the Germanic peoples, that is, to those Germanic tribes that first, in greater or lesser numbers, came into contact with the peoples of the south: the Visigoths, the Ostrogoths, the Vandals, the Lombards. We look at them; and however barbaric the external appearance of these peoples may appear to us, if we only want to see, we see at the bottom of their minds, at the bottom of their conception of nature and life, the character traits that have just been characterized. And with these character traits, with this view of nature and life, they moved into the peoples of southern Europe and into what became of these peoples of the south and West. And we know that these peoples, who have just been named, merged with the peoples of the South and West. The Romanesque culture emerged.

But if we take a closer look at this Romance culture, what do we find in it? We find in it that which still lived on dimly from the old world-view born out of clairvoyance, and we find this permeated and interwoven and pulsating with what the individual Germanic tribes, who have disappeared in the world have disappeared except in name, have incorporated; and everything that developed in the west and south of Europe as Romance culture has at its core the Germanic soul, even if it was then drowned out by the continuation of ancient Roman culture. And only then can the Romanic element be understood when one knows that it draws its life from the perished Germanic soul world. One understands the creative spirits of Italian culture, one understands the wonderful Italian music, even spirits like Augustine and John Scotus Erigena, as well as the great artists of the great Italian Renaissance and the Quattrocento, one understands even Dante can only be understood if one realizes that the substantiality of the soul of these ancient Germanic peoples has been absorbed into what was then drowned out in the outer works by the continuous flow of ancient Roman culture. — Thus we have the first outposts of the Germanic soul world in these peoples, who, as it were, sacrificed themselves in the progress of external history. And it is only from the blending of the old Roman soul-life with the soul-life of the Germanic peoples that the cultures of the South and the West essentially arose and were then able to develop further. What was absorbed into these cultures can be called precisely the “Germanic soul-life,” which developed as indicated.

Now this Germanic soul-life was particularly opposed to Christian Revelation in such a way that it received it as a finished product, something that had been shaped into fixed forms in comparison with the traditional world views of antiquity. From this developed a juxtaposition, a duality of that which is spiritual, religious revelation, and that which is ideological; and as a different, as it were, second inner world, the emotional and the soul-like, which had come over from Germanic paganism, developed. Either this latter took up the Christian revelations like an exterior, or it developed later within the Romance-Germanic element from the soul-like – which still stood in contrast with inwardness to what Christianity had to give – the critical. The purely rational arose, which then reached its particular peak in Voltaire.

One might say that it was predetermined in world history that a part of the Germanic soul had to be sacrificed for the south and west of Europe; it flowed into those peoples. But another part remained behind in the center of Europe, and this had the special task of allowing the soul-like aspect of these peoples to progress through the further development of the soul into the spiritual. For we have so far basically only described the Germanic soul-life. But while the others, the advance troops of Germanic culture, spread out as soul-substantiality to the south and west of Europe, we see a core of Germanic soul-life remaining in the center of Europe. And how does this core develop? It develops that which has emerged as character traits, as emotionality in the peoples of Germania, and which has been illuminated and warmed by Christianity, upwards into the spiritual; for the spiritual is the higher development of the soul. And as the soul develops into the spiritual, the spiritual, because Christianity is the ruling power, must develop in the periods up to the thirteenth and fourteenth centuries in such a way that a still more intimate relationship is formed with that which the soul itself experiences intimately and which is revealed in Christianity.

As early as the ninth century, we see the first glimmering of the spiritual from the Germanic soul in that wonderful poem that originated in the Saxon lands: in “Heliand”. In Heliand we see the life of Christ Jesus related; but we see it related as if Christ Jesus were one of the Teutonic kings who went forth conquering through the world, having assumed a wholly Teutonic nature; and those who follow him, his disciples, appear in this poem as Teutonic vassals. Christianity is completely absorbed into the Germanic folk element; resurrected, reborn is the Christian legend from the souls of the people of Central Europe in the Heliand. And we feel that at this particular point, something arises that was already evident in ancient paganism but then passed away: the Germanic soul of the people relies not on receiving Christianity from the outside, as did the Romance world, but on generating from within itself that which can be experienced in Christianity, in the Christian impulses. Therefore, in the Heliand, the story that took place in the life of Christ Jesus is told as if it had taken place in Central Europe, at the center of Germanic culture. The author recounts the story as if he wanted to describe events in his homeland, not only in form but also in the way the locations are described and so on.

Then we see how the upward progression of the soul into the spiritual continues to confront us in that wonderful flowering of German intellectual life that we refer to as medieval German mysticism, which begins with Meister Eckhart and Johannes Tauler, reaches a particular expression in Paracelsus, then progresses in Valentin Weigel and Jacob Böhme, and finally in the wonderful sayings of Angelus Silesius, who lived in Silesia in the seventeenth century, from 1624 to 1677. Here in this German mysticism we see, first with Meister Eckhart and Johannes Tauler and then with the others who became their disciples, how the soul-life passes directly over into the spiritual perception.

What is the relationship of these minds to what they call their “God”? Their relationship to what they call their God is that they want to overcome, to strip away from themselves everything that feels and wills and thinks in the individual personality, in the individual individuality, that they want to feel only as an instrument through which God Himself speaks and feels and thinks and wills. This feeling is expressed in every word, in every beautiful word: they want to become empty, that is, they want to cast off what one can call: 'I feel in this way through my personality, I think this and that through my personality, I want out of my impulses'. No! these spirits would not want that. What they call their God, what they also feel as the God who has gone through the Mystery of Golgotha, they want Him to fill their minds, all their inner powers completely, to spiritualize them completely, to fill the soul completely with Him, so that nothing of their own lives in them, but that they are completely filled by the Divine, and that the Divine wills in them, and they are only a vessel for this Divine. They want to place themselves in the spiritual order of the world so that they can say: When my hand moves, I know that it is the God in me who unfolds the power to move my hand; when I think – it is the God in me who thinks; when I feel and will – it is the God in me who feels and wills; I want to reject everything that is my own life in me, and I want to let only the God rule in me! And they expected everything from the grace that can radiate over them when they empty their soul and let themselves be radiated over by the grace of God that can flow into them. They expected the perfection of their souls from this.

What do we experience in these personalities? We experience that what appears to be a natural quality of the human soul, the old Germanic emotional life, the old Germanic emotional life, which was once filled with hope and longing for the spiritual world, permeates the Christian impulses with the same impulsiveness with which it once permeated the outer physical experience. What a person is in the outer physical world, that merges in these masters with the inner experience of God and the divine world order. It merges to such an extent that, for example, in a beautiful saying that I will read out, Master Eckhart was able to characterize this mood of the soul, where we see the soul-like merging into the spirit-grasping, with the words “If you love God, then you can do whatever you will, for then you will will only the Eternal and the One, and whatever you do, you do in God, and God does it in you.” This self-knowledge with God is what we encounter when the Germanic soul gives birth to the German spirit. And this inner experience of the spirit, this active presence of the spirit in the soul — oh, it shines out to us so wonderfully, in such a glorious — I say — in such a wonderfully glorious way from the beautiful poetic sayings of Angelus Silesius of the seventeenth century, in his “Cherubinischer Wandersmann”. We stand there as if at a high point of the development of the soul, steering towards the spirit. I cannot refrain from reading to you some of the sayings of this German mystic who lived in Silesia and was involved in the birth of the German spirit out of the Germanic soul:

That God is so blissful
and lives without desire,
He has received from me,
as I have from him.

How united a soul knows itself with its God, which can speak in such a way that it understands how to say: God is so blissful and without desire because he can experience bliss in me, because he receives it from me just as I do from him. Of course, in this, one must no longer think of the ego that is bound to the self-will of life, but of the ego that knows itself to be completely pulsed and warmed by what God wills - as I have just read from Meister Eckhart. Another saying

I myself am eternity,
when I leave time,
And in God and God
in me, combine.

What intimate interpenetration of the human ego with the divine is here generated by the feeling that the ego lives in the feeling that it itself grasps God in eternity! And

now the question: What is my God's form?
Go, look at yourself,
He who beholds himself in God, beholds truly God.

Unity of the human being with the divine. And so completely — I would say — intoxicated by the connection of the human soul with what lives in the mystery of Golgotha, with what lives in the impulses of Christianity, is the next saying:

The cross at Golgotha
cannot deliver you from evil
unless it is also erected within you.

That means that man must experience within himself everything that he can experience when he feels and relives everything that can arise before his spiritual eye in the process of sharing in and experiencing the sufferings and triumphs of the Redeemer. And this eternal consciousness comes to us most particularly in two sayings of Angelus Silesius, sayings of which one would like to say that it is one of the greatest good fortunes of life that these sayings were ever spoken in the German language. The first:

I neither die nor live:
God himself dies in me:
And what I should live, he also lives for and for.

Looking at death, beholding death – and knowing: “It is not I who die, but God dies in me” – that means nothing other than knowing that the human being passes through the gate of death alive. For if he knows that God lives in him, then he also knows that death is then overcome for knowledge; for to know that God dies in me is to know that I do not die; for God does not die. Thus once upon a time one of the German mystics knew how to put the greatest riddles of life into the most concise words. And just as profound is another saying of Angelus Silesius:

The love that proves
yours to God within you,
Is God's own power,
His fire and holy spirit.

It is not I who speaks – so says Angelus Silesius – it is not I who loves; God's language, God's love in me, that is what I can “become” for. That means that divine life descends into my soul and fills my soul when I try to become more and more empty, to be only a vessel for what can enter the soul as divine spiritual life.

And the forces that had thus entered into the development of the German spirit continued to work, and we see them emerging again where the German spirit has given its people the deepest impulses to date. In the period which we call the German classical period, we see the longing arising for the deepest experience of one's own human spirit, for the seeking out of everything that man can experience in spirit, and for the shaping of what the human spirit can experience into a world view. We see it dawning on minds like those of Lessing and Herder; we see it rising to great heights in Goethe and Schiller and in the German philosophers Fichte, Schelling and Hegel. And what do we see as the deepest strength of the German people, as it seeks to look at what has been handed down historically, but also at what can only be given through the outer physical contemplation of the world? She seeks the truth to which the human soul is predisposed, for which she searches in her depths; and she comes to it, out of the spirit, to recognize and give birth again in a new form everything that has been and continues to be through the whole of world history. And in this sense, Lessing provides an abstract of all human striving and research in the writing that also marks the conclusion of his life: “The Education of the Human Race”. In it he shows how divine spiritual forces run through historical development, how all history is an educational work on the part of divine spiritual powers, and how the Christian impulse presents itself as the greatest impulse in the progress of the development of the earth. But there is also something dawning in German spiritual life that can only gradually find its full expression in the future, that must first be grasped again in spiritual science in the present – the realization that how earlier historical epochs interact with later ones, how what man has conquered in earlier historical epochs can be carried over into later epochs. And Lessing, in explicitly saying that he is not afraid to recognize that a greater truth need not be considered inferior because it first appeared in the course of development and in times when humanity was not yet darkened by the prejudices of school, comes to the recognition that the human soul lives in repeated earthly lives, that the complete life of the human soul proceeds in such a way that it returns in ever new earthly lives, and that between two earthly lives an existence in a purely spiritual world passes, where the soul transforms the powers it has acquired in the last earthly life, in order to return and carry over into later epochs what it has acquired in earlier ones. In this way a continuous process of development is created, in which human beings themselves participate.

Then we see how, through Herder, the spirit that grasps itself, that seeks to flourish into such religious fervor in German mystics, how this spirit, illuminated and clarified, seeks to permeate all of nature and human life. A great and magnificent work is that which Herder created in his “Ideas for a Philosophy of the History of Humanity”, where he describes how spirit lives in everything, spirit that he finds when he looks into the depths of his soul, but which at the same time guarantees man's eternal serenity, man's eternal “engagement” and eternal resting in eternal-divine existence.

And we then see how in Goethe — to mention the work again, which has also played a role in earlier lectures — how this work becomes a “person” by creating “Faust”: the striving to connect the soul life of the human being with what rests and creates and works in the spiritual worlds through one's own power. And in addition to this, Goethe contrasted Faust with all the obstacles that can prevent man from this striving in the figure of Mephistopheles. Ultimately, however, man must win freedom for himself, where the word can resound to him from the other world: “We can redeem anyone who strives.”

Furthermore, we see the great attempt of the German national philosopher Johann Gottlieb Fichte, who in Germany's most difficult times found those heartfelt tones that he expressed in his “Discourses to the German Nation”. We see Fichte standing before us with his ideas, which create an entire spiritual world out of the human ego, which, however, knows itself to be imbued from the outset with all divine and spiritual impulses. We see one of the boldest philosophical-spiritual attempts in Fichte's philosophy. It is a philosophy that is convinced from the outset that man not only has his five senses and his ordinary mind, but that he also has a higher sense, a sense through which a spiritual world is directly experienced, whereby man knows himself to be one with the divine-spiritual life, and in the external reality only creates material for himself in order to be able to work in it. One would like to say: what still confronts us in a vague soul-like striving in the works of Meister Eckhart, Johannes Tauler, and even Jacob Böhme and Angelus Silesius, becomes clear light in the philosophy of Fichte. It becomes clear light because here, although the soul element of the soul is the dominant one, it clarifies into ideas full of light that embrace and profess a spiritual world: The entire spiritual world lives in the self. Just as Angelus Silesius wanted to know himself in his I as one with his God, with the whole of divine activity and life, so for Fichte it was clear from the outset: when I really get to the place in my I where this I grasps itself in its deepest reason, then I am with God, then I create not just any old world view, but one that the God in me creates. And one of the boldest, most courageous thoughts is a Fichtean thought. Fichte does not express it as I am about to express it, but everything Fichte said can be summarized in the words: If the human ego, with its powers, with what it is, is to be dependent on anything, be it the external world, be it the brain, be it the body or whatever, then it is bound to something else; then it is not that which the divine-spiritual being can experience in itself. This ego must not be another being in itself, but must create itself again and again; and creating itself must be the most important activity of the ego. This is how Fichte feels. For Fichte, wanting to recognize the deepest essence of the ego means knowing in every moment that one is creating this ego. If it were to lose itself for a moment, it would have the strength to create itself again and again. Fichte conceives of this ego as creative. In this way, it is an immediate image, a real likeness of the spiritual divinity.

What Fichte wanted to find as the innermost core of the soul substance in the human being, the self united with its God, Hegel lays out in—albeit abstract—ideas, which in turn were supposed to span a world and at the same time represent the inner creative power of the world. Hegel reasoned: if the human spirit really comes to allow the pure, light-filled ideas to live in it, then it is not just the individual human spirit that is bound to the brain that then thinks; but then it is the higher power living in man, the divine power permeating the world; then God thinks in man. For Hegel it is only a matter of purifying and condensing his thinking to such an extent that he rises above everything that is bound to an outer world and arrives at the pure thought that God thinks in the soul. This striving is Hegel's philosophical striving.

In this way, the development of German thought had, for the time being, grasped the level of the “spirit” in the highest possible way. It is peculiar that here, at the highest tension of the development of thought, a point was reached that could not be held on to, from which one later fell back, so that in relation to everything that followed, what Hegel once said is truly valid: Only one person understood me, and even he misunderstood me. It was a height that few could reach and even fewer could hold on to.

What had been achieved with Hegel's philosophy – and what had not yet been achieved?

What had been achieved was that consciousness had been developed in the soul, that the Germanic development of the soul had progressed so far in German intellectual life that it had been recognized that man can only relive the spiritual world within himself if he seeks development, if he seeks to ascend into spiritual worlds from which nations once emerged when they still had ancient clairvoyance. But Hegel stopped at concept and idea. For he could not say to himself: Concepts and ideas are still bound to the human body; I must advance to what exists as experience outside the human body. How it is possible for the human soul to achieve such experiences outside of the body has been discussed here several times; it will be discussed further tomorrow, when it will be shown how such experiences and insights can help a person in the serious and happy hours of life. But in Hegel, consciousness has already been attained, as in the outer existence of man the spirit lives, even if he could only show it in the dry, sober ideas. And even if Hegel could only paint a picture of the world that is realized in dry, sober ideas, because it does not rise from inspiration to the grasp of real life in the spirit, the line is nevertheless given, the real direction for grasping the spirit in Hegelian philosophy within German intellectual life. And when we look at the impulses that are present in the Germanic soul, experiencing the spirit in this way, and when we are asked, “Is this the end of the way things have presented themselves?” then we can say: no! This is not an end; one might say that this is only a stage of the beginning. With Hegel's philosophy, something is achieved, of which one must say: if one can immerse oneself in it and make one's soul an inward tool of the ideas, then the soul develops further. So the German soul must have been entrusted with the world mission of rising from the abstract idea, from the comprehension of thoughts and ideas that pervade nature and human nature in nature, to the direct, living comprehension and experience in the spirit and in the spiritual world. We see the German spirit at one stage of its development, and we understand why it must be at such a stage of its development: because it has developed in such a way that, starting from the self-contained mind, it must first grasp within itself that which must unravel the riddles of the world. That is why this German spirit is so difficult to understand. It is curious, for example, to hear that the brilliant Pole Adam Mickiewicz gave a lecture in Paris in 1843 in which he said: “The German students had no idea about Hegel: does Hegel believe in an immortal human being? Does he believe in the true Christian God?” Mickiewicz said that Hegel's philosophy does not address these questions of life, so that one cannot even tell whether it wants to talk about these things at all. And he says: the Polish and French journalists understood Hegel much better than Hegel's students; for, he says, these Polish and French journalists knew that Hegel knew nothing of the immortal human being and the true Christian God. — How foolishly the otherwise bright Mickiewicz speaks about Hegel! Why could the French and Polish journalists so easily “understand” Hegel? Precisely because the journalists are navigating in shallow waters and do not realize that with Hegel one must descend deep, deep down, that the questions are posed there, that they must then be asked deeper and deeper, and that the mind, which is otherwise available, cannot reach the point of intuiting from the given concepts in Hegel the perspectives from which the great riddles of the immortal God must be solved. Mickiewicz meant nothing more than what has just been stated, than what can be characterized by a saying of the old satirist Lichtenberg, which I will quote, bringing it together with Mickiewicz's remarks: “When books and heads collide, and it sounds hollow, it is not necessarily the book's fault.”

That is the point: at the beginning of the nineteenth century, German intellectual life had learned to make a beginning in true intellectual science, a beginning in living spiritual knowledge, a beginning that carries within itself the power of progress, the power of completion. What follows from this consideration – and from this last consequence of the consideration for the essence of the German spirit? What follows for us from it – so that we can take it into our feelings, into the feelings that we can harbor in these fateful, difficult days, when so much precious blood and so much strength is being consumed for German spiritual life, for the German spirit in East and West? What follows from it?

We see the continuous development of the Germanic soul into the German spirit; we see the German spirit in an initial stage, we see the germs that are there and the promise that it must still ascend to heights that are already implicit in it and that must not be killed, but must develop because they belong to its essence. Individuals can die before they have lived their lives to the full. People can die in the early years of their existence because they return in other earthly lives, and because others can take their place in earthly cultural life. Unfinished human lives can take place in the outer physical existence. Unfinished national lives cannot! For if a nation, before it has fulfilled its mission, were to be wiped out or its existence curtailed, then another national individuality would not take its place. Nations must live out their lives! Nations must go through the cycle of their existence – not only childhood and manhood, but also their existence to the highest perfection. The German spirit, the German intellectual life is not at an end, not before a completion; but it is at a beginning. Much is still allotted to it. When the wishes of the enemies, who strive for the opposite, are raised from all sides against the possibilities of existence of the German people, of the Central European world, then this must be what gives the Central European world, what gives the German people the strength to resist, the strength to keep alive the germs that we find in its soul, especially when we consider this soul in all its living development. And the belief in the triumph of German life need not be a mere blind faith; it can arise out of a living realization of the German character, out of that living realization which comes to the view that German life must live on because the German soul must fulfill its mission in the evolution of the world, because nothing else exists that can lift the purely external materialistic world view to that most ideal spiritual height, the intention of which lies in the German soul. Truly, in this German spiritual life lies that which will one day lead the purely materialistic world view to the contemplation of the spiritual world. And that the best minds have sensed that there is a beginning and not an end to German intellectual life, we see in all great minds as they have expressed the impulses of this intellectual life. Herman Grimm, who is often mentioned in these lectures, once looked — this passage is in his Goethe lectures — at what the materialistic world view has made of the world in the present. He looks at the Kant-Laplace theory, which posits a great cosmic nebula as the starting point of our world development; this nebula condenses into a large ball of gas, which somehow begins to rotate, and in this way the other planets, our Earth also comes into being; over time, in some way that is not known, spirit and life develop on Earth, and later, according to this theory, when the Earth has died, all life and all spirit will fall back into the sun. For Herman Grimm, such a materialistic view of world development is incompatible with what can come from the sources of German intellectual life. That is why he is so drastic in his Goethe lectures about such a representation:

"No less fruitless a perspective for the future can be imagined than the one that is to be imposed on us today in the guise of being scientifically necessary. A carrion bone that a hungry dog would give a wide berth to would be a refreshingly appetizing prospect compared to this excrement of creation, as which our Earth will eventually fall back to the Sun. It is the our generation absorbs and believes such things, a sign of a sick imagination, which the scholars of future epochs will one day spend a lot of ingenuity explaining as a historical phenomenon of the times.

What hope can we derive from such a consideration of the German spirit, as it has been presented to us today? We have seen how the Germanic soul-life has developed out of the old Hellsehen; we have seen this soul-life develop further into the German spirit, the first glimmering of which is shown in German mysticism; we have seen this German spirit develop further into the appearance of appearance of Faust, to the spirit of Goethe, Schiller and the others, and today we can see how it will develop further in a permeation of the world, up to the sources of the spiritual, in which the human soul, if it grasps itself deeply enough, can truly participate. Looking at the German spirit in this way gives us confidence that German strength must be invincible; it gives us a confidence that is not based on mere blind faith, but that must be our consolation and our hope in these fateful and difficult days.

At the end of this reflection, let me summarize what follows as a consequence of it:

The German spirit has not yet completed
What it must accomplish in the world's evolution.
It lives in hope, in the future's cares;
It hopes for future deeds, full of life;
In the depths of its being, it feels mightily
Hidden things that must still mature and work.
How can a wish for his death arise in the power of the enemy,

In yesterday's lecture, I took the liberty of pointing out how the struggle and striving of German intellectual development contains the seeds of a true spiritual science that the future is to bring us, that is to be born out of the present. And I tried to suggest that in that spiritual work, in that spiritual striving, which was necessary to lead to the ideas, to the conceptions and views that emerged in German intellectual life in the first half of the nineteenth century , that in this striving and wrestling lies the preparation for the recognition of what, admittedly, can still be recognized only to a limited extent in our present time – for understandable reasons that have, after all, been discussed here in these lectures on several occasions. The point is that one can only arrive at this spiritual science through a development of those powers of the human soul that are hidden in this soul, that one can only arrive at it if, through energetic inner thought work – through so-called concentration and meditation – those forces are brought out from the human inner being, which once, in more dim states of consciousness, led to the clairvoyance mentioned yesterday, which were present in the souls at the origin of humanity and of nations, and which can be brought out again through conscious thought work. But then they arise as conscious powers in the soul, so that these states of clairvoyance, revealing the conditions of the spiritual world, approach the soul fully consciously and while preserving human individuality, just as the conditions of the material world approach the human soul. The meditation, concentration and inner soul work in the life of thinking, feeling and will that are necessary for such a development of the soul have often been the subject of these lectures. Today, however, we will not speak of this. For today I would like to point out how the results of this spiritual knowledge, attained through spiritual work to increase our life energy, to strengthen and invigorate our human life in the serious and happy hours of life, can lead to this.

It is quite natural and self-evident that for the materialistic thinking of our time, it seems absurd, paradoxical, perhaps ridiculous, when spiritual research today speaks of the fact that man does not only consist of what external science - biology, physiology, etc. - recognizes about this man, and what so-called psychology recognizes; but when this spiritual research claims that man is in truth composed of a series of members, of which the physical material, the bodily part of man is only one, while the other members — perceptible only through the aforementioned spirit-knowledge — prevail in the invisible, supersensible and from there are active in man. As I said, it is quite natural that even today people may scoff at the idea, that they may polemicize against it, that man has not only a physical body, which serves him in the sense world for outer deeds and outer sense perception, but that he has finer members, more spiritual members of human nature. That man, in addition to the physical body, has, first of all, a so-called etheric body, a finer body, “finer” in contrast to the conditions of the coarse physical body; that these two members of the human being are the ones that remain with man in physical existence even remain when man sinks into the unconsciousness of sleep; but that higher, more spiritual members of human nature — those which we call the astral body and the human ego — pass from sleep to wakefulness into a spiritual world. Spiritual science has to recognize this, and furthermore that these members of human nature, which rest in the unconscious during sleep, are the actual actors, the actual activity that animates and permeates the physical and etheric bodies, that moves into them when the person wakes up from sleep.

If today an external scientific view cannot or does not want to speak of these higher aspects of human nature, does not want to recognize them, then such a non-recognition is similar to the non-recognition of air by someone who only wants to accept what is visible with the physical eyes and what can be grasped with the physical hands from what is visible. For just as we inhale and exhale the air as physical matter in short periods of time, so the physical and etheric human bodies inhale the astral body and the ego when we wake up; and when we fall asleep, they are exhaled again — if we understand the word “breathe” figuratively. With falling asleep the physical human body releases the astral body and the I into the spiritual world. This knowledge of the spirit becomes fruitful when it can be applied in life in an appropriate way, when the human soul can be permeated by it and can look at life in its light.

As human beings we are carried by the stream of life. We drift along in this stream of life between our birth and our death, as it were. I would like to start with a comparison that illustrates this drifting along in the stream of life. When we sit in a train and travel along, looking out the window, it seems to us, at least at first, especially if we are not yet accustomed to traveling by train, as if the trees and houses were passing by, moving past us. — This is roughly how a person lives, traveling the journey of life with their worldviews and perceptions of life, in relation to the luck and misfortune, successes and failures of life. For how do luck and misfortune, successes and failures affect human nature? Just as human nature is initially conditioned by what it can draw from the physical world, so do happiness and unhappiness, success and failure, work in such a way that they always carry with them, as it were, our sense of the world, our sense of existence, that the world itself seems to pass before us in our feelings and sensations, depending on whether we experience suffering or pain in it. And just as we must first get used to traveling in the physical world in order to have the right point of view during this journey with regard to what only seemingly moves past us outside, so it is up to the human being to gain the right point of view in order to that he may remain calm in his feeling for the world, in his sense of existence — calm in the spiritual world, when happiness and sorrow, when success or failure seek to show him the sense of the world, the feeling of existence, in motion, in seeming motion.

Now, we must indeed take into account that the development of humanity is in a state of constant progress, that epoch follows epoch in this development of humanity, that ever new and new experiences enter into this development of humanity, and that therefore the soul must also experience different things in the various epochs of the historical development of mankind – and after its experiences must also relate to life and its sense of existence in different ways. That is why the human being of the present time needs a different relationship to the world than that which the human soul could have in past times in order to find inner satisfaction, calm in the stream of existence. Now spiritual science shows us that in the human souls of the present time a certain sum, a kind of fund of powers of spiritualizing life rests, which want to emerge from this human soul, so that they do not remain hidden in remain hidden in the soul, but to step forth into human consciousness, so that man not only feels them as an inner urge, as an inner compulsion, but can place them in his world of ideas, in his world of concepts. For with what attitude does spiritual science actually speak to people? It does not speak as if it wanted to bring knowledge from foreign realms of existence, as if from unknown lands, but it speaks from the attitude that it basically only wants to say to each soul what lies in the depths of that soul itself. And the spiritual researcher is fundamentally convinced that in all, all people, there is that which he is only trying to put into words, to express in external concepts and ideas, that he has nothing else to say to people than what they already carry within themselves. The whole of spiritual science, when it is brought before humanity by the spiritual researcher with the right attitude, seeks to give nothing but what lies deep within every human soul. This spiritual science is an invitation to the human soul to draw forth from itself that which lies at the bottom of every soul.

Thus we can say: in these deep foundations of the human soul rests a whole sum of forces, which, when brought up into human consciousness, show for the first time what moves man inwardly, what inspires him inwardly. Truly, man is richer and more full of content than he often imagines.

Now there is a remarkable law regarding the relationship between man and his knowledge and perception of the world, a law that, when known, can provide deep insights into many of the mysteries of the human soul. To make this clear in the simplest possible way, I will once more refer to the fact that, through spiritual science, it can be investigated that every time a person falls asleep, his higher being — his I and his astral body — is sent into a spiritual world. In this spiritual world, he is initially unable to perceive anything. But what he sends into this spiritual world really contains at least a large part of what spiritual science wants to draw from the deep sources of existence for daily life from the deep sources of existence. Man is only so constituted in his everyday life that unconsciousness covers what rests in his soul when he is in a dormant state outside his physical and etheric bodies; and when he, upon awakening, carries his ego and his astral body into his physical body and ether body, then this I and this astral body are filled with impressions from external perception, with what the material world transmits to us. The soul is then surrendered to the outer world; and just as during the night unconsciousness dawns on what rests in the depths of the soul, so during the day it is what comes to us in the way of impressions from the material outer world. But does everything that spiritual science wants to bring to human consciousness really rest in the depths of the soul? There is now a law, an important, essential law, which will gradually be recognized as governing all of existence: that which can be beneficial in one state can have a destructive effect when it asserts itself in another state, as it were in another place.

In what remains hidden from man's material consciousness, invisible supersensible forces rest. They rest in what man releases into the spiritual world when he sleeps, stir in this inner being, and bring insecurity to man in his behavior, a lack of direction in life. When these forces are brought up into consciousness, when they are transformed into conscious knowledge, concepts and ideas, then they become beneficial, then they become healing, then they give the person direction and goal, peace and security in life. It is a peculiar law, and it must be admitted, it is a difficult law to understand. But it is true nevertheless: if what spiritual science gives can give the spiritual knower deep satisfaction when it enters his consciousness, it is an unsettling element, an unsettling force, if it only rests below, unconsciously, in the dark regions of the soul. If it rests unconsciously in these regions, which spiritual science wants to raise to clear knowledge, then it remains without influence on the human ego; then it surges and billows in the subconscious, then it cannot have any influence on what the person experiences in terms of happiness and pain, of successes and failures. Then man can bring only that part of his nature into successes and failures, into happiness and pain, which goes along with happiness and pain in such a way that the soul loses itself in happiness, that it sinks in pain, becomes numbed by its successes, filled with pain by its failures. Then the soul goes everywhere with us, then it rocks and floats in the stream of life. But when the soul's powers of knowledge about the spiritual world, which lie dormant down there in the dark regions, are brought up into the ego, so that this ego can take the spiritual knowledge with it when life smiles on us in happiness, when life suffering and pain, then the I no longer rocks and swims in happiness and unhappiness in the stream of life; then it carries a strengthened inner being into happiness and unhappiness, into pain and suffering, and happiness and pain are then experienced differently.

However, we need to gain some awareness of the nature of happiness and suffering, of success and failure, if we want to properly consider the application of what we have just characterized. What do happiness and misfortune actually bring to a person?

We cannot really understand inwardly what a person experiences in happiness, in success, in the cheerful hours of life or in the pain and sadness of the hours that failure brings him – we cannot really recognize this at all unless we take into account the fact that a person consists of a physical outer part and a spiritual-soul inner part. What is happiness, what is life in success?

What is joined together in the human being in terms of his or her essential parts takes on a different composition in terms of the finer relationships in happiness and in suffering. When we experience happiness, when the soul plunges into this happiness, or even when it submerges into its successes, what then happens to human nature? Then, as it were, what is otherwise dormant in human nature tears itself out of the inner being, pursuing what penetrates into us from the outside in the form of happiness and success; the human being becomes estranged from his inner self, he ceases to be merely in himself. The human being enters into a foreign place. This becoming alien to oneself, this coming out of oneself, is what presents itself to us, as it were, as the one pendulum swing of human inner experience in happiness. When a person experiences pain, when he has failures, then the soul-spiritual, fleeing the pain, the failures, withdraws deeper into the inner being than it would have to ; it is then as if the soul contracts, so that the person does not lose themselves in the outer world, as they would in happiness and success, but withdraws into themselves. And since man is so constituted that he can only find peace and satisfaction in harmonious connection with the world, his contracted inner being brings him just as much out of harmony with life as he is estranged from his nature by being absorbed in happiness and success. This is the other pendulum swing of the human inner life in relation to a life of happiness and success: the desire to live entirely within oneself, to flee from the world because it wants to pour failure and pain over us. However, it is necessary for the overall human experience that the person has these two pendulum swings; it is only a matter of how he experiences them. If he does not experience them, then he even seeks them out. And I want to show, in the context of this reflection, how he can seek out this alienation, which we experience in the natural course of happiness, where man is no longer within himself, where he wants to merge into an element that is alienated from his actual self. |

This is the case when a person does not want to admit to himself what is actually contained in this ego, when he does not want to allow the truth to arise in his consciousness about what is contained in this ego, but instead plunges into another element and numbs himself about the truth of the ego by resting in the external world. This numbing can be sought, and it is sought. And we see — let me insert this — especially in our time the saddest examples of such a search, of such alienation and of wanting to live in what does not belong to the ego, because one does not want to admit this ego in its true form. So it may be that whole crowds are seized by such a feeling of wanting to anesthetize themselves with something other than what the ego actually says. Let us assume that the ego of a number of people has been saying for decades: “We want revenge for what has been taken from us – revenge for our own sake,” and there comes a moment when they do not want to admit what lies in the actual self, when one seeks to get beyond it, then one seeks something to numb oneself – and then one does not say, “We want revenge,” but rather, “We want to fight for the freedom and rights of nations!” This is nothing more than the search for the extreme of the one pendulum swing: the stupor. Or one sings for decades or even longer: “Rule Britannia”, “Rule Britannia”, and as the continuation, which is well known, goes – and one does not want to admit this to oneself at a certain moment: one does not say what rests in the innermost form of the self, but one finds it necessary to go out of one's being by saying: One fights for freedom and justice for the peoples!

This compulsion can sweep across entire masses of people like an epidemic, numbing them in what is grasped from outside, because they do not want to remain within their own selves. But a person can only find direction and security in life if they are able not only to remain within their own self, but also to carry their self into all happiness, all suffering, all successes, and all failures. We achieve the strengthening of this ego, the inner securing and energizing of the ego, when we bring forth what makes the ego insecure. And what makes it uncertain is the knowledge of the spiritual world, which remains in the dark regions of the soul, which rests there and takes the form of a rocking boat, as long as it is down in the depths of the soul, but which gives security in life when it is brought up, as it were, to another place — into consciousness. And it is strange that when we are asked why we seek spiritual science, we cannot answer, “To satisfy ourselves with this spiritual science, to have the joy of the upliftment of this spiritual science”; but we have to bring this ability to recognize into consciousness because we already have it in our subconscious, but because it must not remain there. And the more we strive to have knowledge of the spiritual world within us, the more we will find that — whether this spiritual knowledge gives us joy or sorrow — something else is changing within us. For it is easy to imagine that while this unconscious inner being is otherwise filled with the forces that can emerge as spiritual science, this subconscious inner being becomes empty to the extent that we consciously imbue ourselves with what spiritual science can give us. It is truly justified to compare it to wanting to pump out the air from an air pump: we empty the space of the recipient, and other air can enter it. In this way, something else can enter our soul when we empty it of what we bring up into our consciousness.

And what can then enter the soul? Those forces can then enter our soul with which that soul is connected according to its actual character. For when we empty our soul of what wants to come up into consciousness, we then open the now empty soul to the interventions of the divine-spiritual impulses, which glow our will, which warm our feeling with the forces that the divine-spiritual impulses and give us security in life, so that we can say at the right moment: This is where you should turn, this is how you should perceive what comes to you in life as happiness and joy, as pain and suffering. Therefore, the human being will notice that it does not so much depend on what comes to us as spiritual science, but rather on what becomes of our soul through spiritual science. We can diligently observe our soul and will notice: As you make an effort to bring these insights into your soul, something quite different emerges from your soul than what it used to be. Moments occur that were not there before, in which the soul feels: “Now I have this to do — now I have that to do.” Impulses arise that bring us what gives us the balance of life, impulses that would not be there if they had not been repressed by the still unconscious knowledge that is brought up by spiritual science.

When we cultivate spiritual science, we behave in relation to our inner being as one behaves who wants to regulate a stream: he does not go directly to the water to direct it somewhere, because he would get little done that way; but he first goes to the earth, seeks to empty it in one place, seeks to make a fissure in the earth through which the stream can then pass. The same applies to our soul. What can bring us certainty of life, harmony of life, what can bring us a calm view of life in happiness and suffering — we cannot approach it as if we were approaching water directly; but just as water flows by itself into the space we have prepared for it in the earth, so spiritual forces flow by themselves into the will and into the mind when we prepare the bed for them. And we prepare the bed for them when we bring out of the depths of our soul what would otherwise prevent the penetration of the divine spiritual world – but which no longer prevents this penetration when we bring it up into our consciousness. That is why we not only recognize and experience something through the study of spiritual science, but we are transformed in the real sense of the word, because that which otherwise cannot enter our soul then flows into it and we feel, so to speak, an inner strengthening, an inner permeation of the soul as the result of our study of spiritual science.

Strengthened by what? We cannot feel it in every moment. But we can perceive it in such a way that when we encounter a happiness that could otherwise numb us, captivate us, we do experience this happiness, live through it fully, but then carry ourselves with the strengthened inner soul, with our inner being that has been permeated with strength, into this happiness; that we experience a pain just as sadly, but can immerse ourselves in this pain, carry our ego into it . and need not become estranged from the world by carrying our ego into this pain.

One must look a little deeper into spiritual science if one wants to recognize the full extent of what such a change in relation to happiness or suffering actually means for life. The state that occurs in the human soul as the — if the word is not misunderstood — awakening of the soul can be seen as a waking up, in that through this waking up one enters into a world of which one knew nothing, as long as one only had the views and judgments about the physical world. Now let us assume that a person would suddenly “wake up” like this while immersed in happiness and success. Let us imagine a person who has so far only been accustomed to looking at the physical world and letting it take effect on him, thus immersed in this physical world without the power that spiritual science can give him; and let us imagine that such a person would wake up in the midst of success, the spiritual world would be there. What would he see then?

Such a moment of awakening can be a deeply dark moment in an otherwise happy life. In such a moment, what has been characterized comes to mind: the alienation of the soul from itself. And what a person has enjoyed in happiness and success, what he has just gone through, he sees sinking, so to speak, and sinking so much that he cannot hold on to it because he does not have the strength to hold on to it. That we lose ourselves in life when we steer into happiness and success without spiritual knowledge can come to our soul in a very special way through such a waking up. For we recognize through spiritual science that the moments we achieve in happiness and success can only become truly strengthening forces for our eternal self, passing through the gate of death into eternity, if we do not lose ourselves but maintain ourselves in the experience of happiness. Spiritual science is not intended to sour or begrudge man happiness; spiritual science does not want to take away or weaken an ounce of happiness and joy. But what it does want to point out is that happiness that is experienced without the characterized connection with the world cannot connect with the deepest forces of our ego. For anyone who goes through the world without spiritual knowledge, unstrengthened in relation to his I, derives nothing from happiness but only a longing for new happiness, and from this in turn only a longing for further happiness. He does not derive from the one experience of happiness the strengthening forces for all subsequent life. But he who carries into happiness those powers that open up to him when he seeks spiritual knowledge draws from happiness sustaining, invigorating strength, which he carries into his ego because he has strengthened it through spiritual science; and he carries with him for all eternity what happiness and success can give him.

And it is similar with pain, suffering and failure. Again, we can start from the knowledge of the spirit, which gives us the answer to the question: what would present itself to a person if he were to suddenly awaken in the moment of greatest pain and suffering, if he were to see what is there as a spiritual world? He would then see the effect of shrinking back from the world, of convulsive contraction; he would see the darkness of what is around him. Man would perceive spiritual darkness if he were to wake up suddenly without spiritual knowledge. This darkness is transformed again for him who carries a soul strengthened by spiritual science into pain; waking up is different for him, it is light around such a soul. And thus living through the pain in spiritual awareness, the soul becomes victor over pain, over all failures, and the fruit of pain, of failure, emerges for the soul from such an experience. This fruit is an increase of knowledge, a permeation of knowledge with the consciousness of spiritual life.

Because this is so, I have often mentioned here in these lectures an experience that the spiritual researcher can undergo. After all, happiness and joy always — or at least mostly — come to our soul from outside. They are like something that comes from outside. When we become absorbed in our pain and suffering, we withdraw into ourselves. We would like to grasp happiness, we would like to flee pain; but we could only escape it by clenching ourselves up into ourselves. Now one could ask the one who has gathered some spiritual knowledge in his soul: What would you rather do without in your life: what you have experienced in terms of happiness and joy – or what you have experienced in terms of pain and suffering, even in terms of failures themselves? And the spirit-discerner will answer: I am grateful, very grateful to the spiritual worlds for sending me my happiness and joy; but if I have to choose what I would rather do without in my life – happiness or pain, I would rather do without happiness; because I can thank my luck for a lot, but the light I have gained about the world I owe to my lived-through failures; and what I have become with my knowledge, I have become through my experienced pains, and in the true sense of the word I must say: I have found myself through my pains, harmoniously ordered to the world through my pain experiences!

Man comes to understand pain and happiness so thoroughly when he has gained his relationship to spiritual knowledge. And when we ask ourselves: What, then, is it that, one might say, like an elixir of life, like a living force of life, flows into the soul in that man lets the spiritual-divine forces flow into the soul and fills it with spiritual knowledge? We can say that calmness, balance and security flow into the soul – such calmness, such balance, such security that happiness and suffering, success and failure now become something completely new for life.

What happens? — Well, because we have our connection with the outer world through happiness, happiness becomes a strengthening of our whole being; it flows into our feelings, our mind and our will impulses. We do not dull our happiness, we do not sour it; we do not disdain happiness. We accept it gratefully from the hands of the Powers of the Universe, but we pass through it in such a way that we pluck eternal fruits from the Tree of Happiness, fruits for our will, fruits for our mind. And anyone who is in a position to enjoy happiness in this way can experience that he truly experiences no less from this happiness than the person who experiences happiness in an unspiritual way. The experiences of happiness are more refined and intimate; more refined and intimate because they give us, as it were, windows into a spiritual world, because they become the means of mediating that strengthening of our soul that can come to us from the spiritual worlds.

And if we immerse ourselves in pain? Truly, spiritual science is not meant to be a sentimental consolation for the pains of life; spiritual science cannot make a person a shallow person. Whatever causes us pain must cause us pain, that is salutary; for pain hardens us for life, pain hardens our strength. Thus spiritual science does not seek to gloss over pain. On the contrary, one will penetrate even deeper into it, one will have to savor its essence to the full, especially when one has become spiritually enlightened. But just as we can gain strength of will and mind from happiness, so from pain there will come a strengthening of knowledge, the certainty of knowledge, and the strengthening and certainty of another part of the mind, more than can be gained from happiness. Just as the man who dies a martyr's death to the sorrows of life shows us, in a wonderfully moving way, the victory of the light over the darkness of life, so man, by bringing his spirit-conscious self into pain, perceives how the spiritually aware self rises above the pain, but, in rising above it, becomes ever more radiant and radiant and is filled with that light that is a beacon in the storm of life and in the struggle for existence.

Not only does spiritual science give us knowledge. What it gives us is initially only a cause. But the effect is an ego strengthened by life balance and calm, the acquisition of a resting pole in the flight of appearances. But the most important thing is the life energy that spiritual science gives us, and the consciousness through which we say to ourselves: Through your efforts in spiritual science, you not only attain that which ultimately presents itself to you as knowledge; you have striven for knowledge, but you have only brought it out of the depths of your soul because you wanted to empty your soul. Now you see that it has become full, that the divine spiritual life flows into the depths of your being by grace, making you secure and harmonious in life. This effect of spiritual science is characterized by a deep religious sentiment, a feeling for the divine that flows through the soul in this soul. And we are filled with a mood of thanksgiving, of a lasting mood of prayerfulness towards that which wells up through the world when we have freed the soul for that which can flow into it, when we recognize how the divine, when we have prepared the place for it, truly becomes one with our soul — entirely in accordance with the demands of a Meister Eckhart, a Johannes Tauler, Jacob Böhme, Angelus Silesius. And by placing ourselves in an expectant mood, as it were in the emptiness of our soul, we prepare the possibility that in the intuitions of life, in the inspirations of life, that which warms and pulses through our minds will warm and pulsate through us, which makes us do the right thing. We recognize ourselves as instruments of the spirits of the world, who want to enter into a relationship with us. But this gives life richness and security that cannot be lost.

What is it then that draws into our empty soul? What is it that connects the soul in its essence with what is its very essence? The Divine-Spiritual draws into it. Only then can the soul become aware of the Divine-Spiritual. For it remains unconscious in the depths of sleep, when I and the astral body have been exhaled, and it also remains unconscious in waking life, because it is then drowned out and illuminated by the external impressions of physical existence. But when we are imbued with spiritual knowledge, we become vividly aware of the eternal life in our soul, and then we find the way to grow together in the right way with that which carries us through life through the life stream.

But what carries us through the stream of life in our souls? One word indicates it to us, a word that is full of meaning: human destiny. How do we grasp destiny as long as we cling only to the externals of material existence, as long as we only want to combine these externals with the combining mind bound to the brain? How do we grasp destiny? We regard it as something that befalls us, that comes to us; we speak of the “fortuities” of life. In one of the last lectures it was already mentioned here how, without touching on spiritual science, these fortuities of life make a very different impression. If we examine ourselves at any moment in life, what we actually are, what we have become, and then look back in our lives to a certain point in time after our birth, we find that we have become what we are because certain coincidences of fate have befallen our ego. Perhaps we experienced real failures once during our youth: when we had to solve an ordinary school task, we could not solve it, or we solved it wrongly; but because we solved it wrongly, it had this or that consequence for us. But these consequences have become deeply ingrained in our soul; they still sit inside our soul in old age. But the fact that we can make a quick decision in a particular case in life is the consequence of what earlier brought us failure. In this way we have been able to strengthen our powers. What we are now, we owe to what fate has brought us.

If we pursue this realization, we can find the identification of life, of our self, with fate without touching on spiritual knowledge. We are our destiny; for our destiny has made us what we are. If we expand this realization to the spiritual-scientific realization that we carry our ego into the coincidences of fate in happiness and suffering, then we enter into the coincidences of fate. And whereas in happiness and suffering we find: we must, as it were, isolate ourselves from happiness and suffering, we must not be submerged by them, now, when we contemplate our fate, everything that befalls us in the course of our destiny, we find just the opposite: it has had to approach us and through ourselves! For everything that fate has done is intimately connected with our I. Gradually, our consciousness unites with fate: we grow together with fate, we carry our ego into the course of our destiny. We come loose from ourselves. We enter into our destiny, we go out into the course of the world. We become one with the course of the world, enter into the stream of life itself; we selflessly merge with what we otherwise only observe with sympathy and antipathy. While we have otherwise regarded a stroke of luck with sympathy and an accident with antipathy, from now on we will know towards fate: You are in there yourself, and if you were not in there, you would not have become what you are now!

What I have just explained is easier said than done in life. But when a person brings their I into the course of fate, then the question of fate becomes something quite different from what it usually is in ordinary life. Then it becomes something alive in life, then it kindles forces in us. Just as knowledge empties our soul and divine spiritual forces can flow into us, so that we can feel empowered, so now — while the ego was otherwise empty for the events of fate — by we carry our ego out into destiny, into this ego flows that which passes through death and birth, which leads us back to earlier earthly lives and shows us how this present earthly life is the starting point for newer earthly lives. There is no other way by which man can become one with his eternal nature and being, which passes through births and deaths, than to become one with the current of fate, to become one through the realization that we have often prepared our fate in the past, and that we have prepared our fate for this existence in our previous lives. We become one with that which connects us inwardly with the soul and the spirit. While otherwise we are a person who, as it were, swims in a boat on an endless sea and knows nothing but what is going on in this boat or in its immediate vicinity, through spiritual knowledge the person experiences that in this sea there is not only one boat; but he sees many boats going in one direction, many boats going in the other direction, and he then knows that his life in this one boat – between birth and death – lasts for a certain period of time, but that he is then, released from the forces that bind him to life in this boat, going through a life in the spiritual world, but after some time he is in another boat again – as he knows that he was in another boat before. Just as one would be insecure if one felt tied only to the one boat, but becomes secure when one knows that one can flee from one boat to the other at a certain time, so life in the eternal stream of existence becomes secure when we place ourselves in the midst of fate in such a way that we identify ourselves with fate in our own selves. What we experience in life, what comes to us as our karma, as our destiny, becomes what we have become in life. We learn to recognize the question of fate as the question of our soul's perfection. We then say to ourselves: If you experience suffering, pain, failure, then these sufferings, pains, failures penetrate your soul, make it stronger in that part where the conscious forces are, and you go with the strengthened soul through the gate of death and enter another life with the strengthened forces. If the question of fate is otherwise one that spreads darkness over life for us, it becomes a question of perfection for our soul as soon as we permeate it with spiritual knowledge; and inner peace pours over life when we are thus able to approach the question of fate. One can say: Whatever can confront man in life, whatever life necessarily demands of man, all this appears in a new light, and man confronts all this with a new strength when he enables the entry of the divine spiritual powers into his soul by filling the conscious part of his soul with spiritual knowledge. Therefore, spiritual knowledge is not mere theoretical knowledge, not something we absorb only in concepts and ideas; but by absorbing them in concepts and ideas, we make our soul into something else. We do not “prove” the immortality of the soul through spiritual science, but by devoting ourselves to spiritual science, we prepare the soul in such a way that it experiences itself in its living nature and thus experiences its immortality. Spiritual science gives the human soul a new life, a resurrected life.

In a few brief strokes, I tried to show that spiritual science can become a real elixir of life for the soul. And anyone who follows the course of German intellectual life can recognize from the inner nature and essence of this intellectual life itself that this intellectual life is a preparation for the recognition of a real, living spiritual science. What was presented yesterday as the Germanic soulfulness, as the German spiritual life, is, so to speak, a tournament of spiritual forces, in order to arrive at that which can still be achieved — which can be achieved in particular by the whole national soul having strengthened itself by first striving to gain such knowledge, conceptions and ideas, as was spoken of yesterday. All this was a strengthening for a new life. But in life everything is in a living inner connection. Therefore, it may be regarded as justified to believe that what has emerged in German intellectual life as a preparatory, life-strengthening spiritual knowledge, what has been shown in the forces that have been developed by the soul, that it not only lives in German philosophy and literature, but that it lives in the innermost roots of the German national strength. That is the peculiar thing about the strength of the German people: that, wherever we follow German art, German literature, German philosophy, it never appears to us as if it were only a superficial phenomenon, but as if it were constantly emerging from the depths of life. We can look at the finest achievements of German intellectual life, as it appears to us, for example, in the refined way in which Novalis presents it, and we will always find: There is a stream flowing from this refined life down to the roots of the nation. Hegelian philosophy is certainly for most people a mental exercise that they flee because it is difficult to find their way into the crystal-clear, crystal-cold trains of thought; but as crystal-clear and crystal-cold as these trains of thought But however crystal clear and cold these trains of thought may be, there is a path leading from what appears to be so abstract down to the roots of the folklore from which those forces flow that, in the East and West, constitute our hope for a complete rescue of the German existence against the attacking enemies. In a living organism – and such a living organism is what we call the German spirit – everything belongs together. And when it is said that other nations are now united, it must always be emphasized, as has been emphasized here many times before: What often appears to us to be the same in different areas of existence is not always the same. In that in which we hope, in the German essence, what now unites and strengthens the German essence and calls for selfless action, there lives – even if still unconsciously – that power that is to bubble forth in the spirit-inspired recognition that awakens and furthers life; and because this power lives in it, unconsciously, it now breathes the magic breath of unity into the deed of the German people. Therefore, we may hope that this unity will indeed bring about in action what the German spirit wills in its germinal power. And it is nothing else that the German spirit wills but to recognize in unity the physical and spiritual world, to recognize in unity and to order in unity all life from the knowledge of the spirit, of the spiritual world as well as of the physical world.

To recognize unity – oh, it means a great deal! A great deal in the outer spheres of life as well. We live in difficult and serious times. There must come a time when we live under different conditions, when people live peacefully again, but devoted to the struggle for spiritual possessions, devoted to that which must ultimately fill the greater part of life. And there must be strength there, as strong as the present strength is, if the cultural sun is to warm properly, which must develop from that twilight that we are now living through. What kind of people can there be when humanity becomes a little imbued with spiritual knowledge, when it combines the spiritual with the physical a little?

We look at what is now so painfully approaching our souls, we look at so many who have gone through pain and suffering and death, whose souls we already know in those worlds to which we look up through spiritual knowledge. But we are learning to see into these spiritual worlds according to the demands of our time, according to the demands of the human soul in our time. This has already been hinted at in what is being considered here. When we turn our gaze to all those who, in the prime of their lives and in loyal love for their nationality, have passed through the portal of death, we see a sum of unconsumed forces, those unconsumed forces of mind and will that the persons concerned could still have applied in life had they not passed through the portal of death prematurely due to the events of our time of duty. Let us look at this sum total of unspent energy in the physical world, which could still have developed into the strengths of those who were carried away by the difficult events of the time. Is what these people could still have experienced if they had not gone through the gate of death prematurely is that no longer there? Is it lost?

If we were to look up into the spiritual worlds only with the means of our physical observation, we would not find an answer to this question. But when we know how to combine the worldviews of the spiritual and physical worlds into a single life force, then we look into the spiritual world, and then we know that these forces are not lost, that they flow through existence, and that for future times, for whole generations, for whole epochs, those who have now passed through the gate of death prematurely have given their powers. And united with these forces we will see the work on earth in the future, the spiritual world will unite with the physical world, we will gain a new understanding of how the forces that now seem to be lost flow into our souls, which have become empty through spiritual knowledge. The people of the future, strengthened by spiritual knowledge, will have the opportunity through this spiritual knowledge not to let the seemingly now lost forces be lost. But the lost forces will continue to have an effect in the course of time; and in what people will do in the days to come, the forces that have passed through the gate of death on the battlefields of the present time will live on, but consciously, not unconsciously as in earlier times. In earlier times, nations were unconscious of the existence of their dead, as long as the nations still had remnants of ancient clairvoyance. It can touch us strangely when we hear how in the year 378 the Goths went out to fight against the Romans: while at the beginning of the battle an inarticulate cry arose on the Roman side, the Goths struck up battle songs in which they sang for the glory and honor of their invisible dead. They consciously felt themselves led by their dead; they had an understanding of the eternal continuation of the invisible. Mankind will regain this understanding – but now in a conscious way; and through this understanding, security and fertility will also develop, spread throughout this great life. So when the souls of mothers, fathers, brothers, sisters, all those left behind in the physical world, look up at those who have been snatched from them in their grief, they will look up at them as at the truly living , as those who, out of the confines of their physical existence, have poured out their strength into the general existence of humanity; and the dead will be not lost, because they will be felt to be alive and surviving in the general existence of humanity. Such will be the effect of spiritual science, even in the simplest human soul. For spiritual science is an elixir of life; spiritual science gives direction to life and harmonizes the soul; spiritual science is that which is able to sustain us, to carry us in joy and suffering, in success and failure, in luck and misfortune, because it is able to give us from the divine that for which we have emptied our souls. Souls that have emptied themselves through spiritual knowledge will also be empty for the inflow of what can stream into these human souls and human hearts from the spirits that have passed through the gate of death, the fallen. Only souls that have not emptied themselves in this way will have to lose themselves in the pain and suffering that the great events of the present must cause to so many individuals. But people who go through this strengthened by spiritual knowledge will find that their emptied soul will be given back by the gods what the earth has taken from them physically. They will understand the language of the spirit, which speaks to them vividly after death, when they have had to stop listening with the physical ear to the dear language of their loved one.

Thus strengthening heart and mind, life and being, spiritual science should not only go through human reason and human intellect, but it should go through human hearts, should go through everything that fills the human soul. And spiritual science in particular can do this for those who want to know themselves as the most enlightened of all. It can give us the certainty that we can have the hope of passing through everything that is now seriously surrounding us in a light-filled way. And everything that arises for us in serious reflection can be focused on the seriousness and great dignity of our time. We may also summarize today's reflection, as it were, in a feeling through which we would like to live with all those who are fighting today and who may have already passed through the gate of death – we may summarize it in a language that may be conscious to one and unconscious to the other – but may be conscious to all the dead. We can look hopefully to those times that must come to humanity for its progress, for its salvation – must come as fruits of this our present time. We can look forward to what will bring peaceful days to mankind again, peaceful days in which there will be a surge through the world, through human souls and human hearts, of all that can flow from the totality of the divine-spiritual power of blessing for human salvation, human progress and human strengthening. Men will act, inspired and permeated by these divine spiritual powers that surge and surge through the world. But we can look forward to this future with the uplifting feeling that spiritual science Science gives us the answer to the anxious question of the time: What will then live in all those who will work in a peaceful time in which the arts and knowledge and the power of peace will be cultivated? And we will be able to know that in all that people will do then, that which now so numerous in human strength, which still looked into the future as a youth, will pass through the gates of death in the fields of the east and the west!

Is this not also a lesson for bearing life's joys and sorrows, when we look at the death and suffering in our difficult times and may know that out of this death and suffering, forces, invisible forces, will arise that will prevail in the most peaceful times of the future for the good and progress of humanity? For forces will arise with which those who will then have to work on earth will connect, who will have to combine the visible and the invisible becoming in order to work among brothers not only in the visible but also in the supersensible world, and who in turn — spiritually — will have won the hearts that they have lost in our serious time.

That seems to me to be an elixir of life too! Invigorating and strengthening, it can flow in our power and in our veins, especially in our time, when we truly need such an elixir of life – very much so! And if we grasp the actual inner meaning of spiritual science, we know that this elixir of life must come. For whatever the outer life brings: this elixir of life is not connected with what the outer life brings, but with what we can become in our innermost being through our own strength. And what we have acquired through the deepest, innermost effort of our actual inner nature will not be lost to us as human beings, not in time, not in eternity. No suffering, no pain, and not even death can take that away from us.

This evening, too, I would like to take a look at the more general conditions of the German essence within this lecture cycle, because it seems to me that in our great, but also painful and sorrowful time, spiritual-scientific considerations have a kind of ethical obligation in a certain respect, and because, in addition, the truly human feeling is to illuminate the horizon of the fateful events within which we stand from a spiritual-scientific point of view. This evening, however, it will be more a matter of allowing the “light of feeling” given by spiritual science to fall, as it were, on certain processes in German intellectual life and on the understanding that is brought to bear on this intellectual life. Tomorrow I will again take the liberty of dealing with a more specific spiritual-scientific topic.

If we look at those phenomena in German intellectual life that can particularly express the whole character of this intellectual life to us, one of them is the one that has already been these lectures: Herman Grimm, the great German art historian, who viewed art from the deepest sources of what German intellectual life, with all its impulses, has poured into his soul. In one of the lectures this winter, I took the liberty of calling Herman Grimm, so to speak, “Goethe's governor in the second half of the nineteenth century.” In the way he lived with everything he produced, in what – concentrated in Goethe – was contained as German essence, as essence in the German folk soul, and what then poured into the stream of German intellectual life – in this way Herman Grimm is, in a certain respect, a representative personality of German intellectual life from the second half of the nineteenth century.

Not quite two years before Herman Grimm's death, essays from the last period of his life appeared, which he gave the collective title “Fragments”. In the preface to these fragments, he says something extraordinarily characteristic. He points out that these individual, sometimes very short essays on this or that question of German or foreign culture arise from a whole of his intellectual world view. And Herman Grimm mentions that he had intended to combine the lectures he had given on this subject over fifty years at the University of Berlin into a single book, which would present the growth and development of the German spirit. But at the same time, he points out how, each time he moved on to the next lecture, he found himself compelled to rework what he had already written. And now he says that this would have to be done for the last time if these lectures were to be combined into a book on German intellectual life as a whole; he does not know whether he will live to do so, because this reworking requires a lot of effort and time. But – and this is the characteristic thing – this whole of German intellectual life stands before his soul, and he wants the individual essays that he publishes to be understood as if they were individual parts, taken from the whole, that stands before his soul.

Herman Grimm did not live to write the book he had in mind. He died in 1901, not quite two years after publishing these “Fragments”. He had actually planned to write an entire spiritual history of the development of the European peoples during his youth. And if we now consider how he in turn – as he often emphasized – wanted the individual main parts that he had given to be understood from this overall presentation of European intellectual life – his great work on Homer, his biographies or monographs on Michelangelo and Raphael and finally his work on Goethe – if we take this into account, we are confronted with something extraordinarily characteristic. We are actually dealing with something that lived in Herman. . Grimm's soul, which was never really portrayed by him in the form in which it lived in his soul, but from which, one might say, every single line he wrote and every single word he spoke in his life emerged. And if we now consider the whole way in which Herman Grimm speaks about art and German cultural life, something else in addition to what has just been said emerges. Herman Grimm always endeavors to advocate with all his soul, with his entire undivided personality; and anyone who has the urge to have all things clearly “proven,” who loves a line of argument that advances from judgment to judgment in a demonstrative manner, will not find what he is looking for in Herman Grimm's presentation. One would like to say: everything he has written springs directly from his entire soul, and one has nothing as proof of the truth but the feeling that overcomes one: the man, this personality, has experienced a great deal in the broadest sense in the things he presents; and he presents his experience. Thus the individual thing he presents springs from a whole that is not really there at all.

What is it, then, that lives in Herman Grimm? What is it that teaches us the conviction that every single thing arises out of a whole? What do we sense, as it were, as a shadow of the spirit behind all the details that Herman Grimm presents, that he has given to the world?

I would like to describe what one senses and what permeates one as one turns the pages of his books: it is the sustaining power of the German spirit, that German spirit which, for those who truly understand it fully, is not just some abstraction that one categorizes with concepts , with ideas, that one expresses in images, but which is really felt like a living being through all of German history; like a being that one feels as if one were holding a dialogue in one's soul with this being and allowing oneself to be inspired by it for everything one has to say. So that basically, once you have such an experience, you need nothing more than the certainty that this spirit is behind it as an inspirer – and you have given something that has good “proven” reason. This being, which one can say is the living German spirit, is slowly and gradually approaching German development; but it is entering the consciousness of the best minds in the most definite way.

We can find this German spirit, this fundamental German spirit, particularly characteristic in one remarkable place. It is there where one of the best, one of the most brilliant Germans, Johann Gottfried Herder, has tried to depict the overall life of humanity in its development. Herder, this great predecessor of Goethe, basically set out early on to let his gaze wander over all the development of the peoples in order to get an overall picture of the forces, of the entities that live in this development of the peoples. And what he was then able to accomplish as a presentation of his ideas about this process of development, he summarized in his “Ideas for a Philosophy of the History of Humanity”. In these “Ideas” we encounter a tableau, a journey through the development of humanity in such a way that we sense that in all the individual phenomena and events, beings and forces live that all have a fully vital effect on Herder's soul. Already in his early youth, Herder turned against Voltaire's historical approach. He fully recognized that Voltaire was one of the most ingenious men; but what he found in his view of history was that this whole view ultimately culminated in a sum of ideas that prevail throughout history, as it were. In contrast to this, Herder objected that ideas only ever give rise to ideas. Herder did not want people to speak only of the “ideas” that are effective in history. He wanted to speak of something less abstract, something more alive and more concrete than the ideas of history. He wanted to speak of how invisible living beings are behind all historical events. He once said, for example: What the outer historical events are is actually only of value to the observer if one takes into account the spirits and spiritual forces at work behind them, from which what can be perceived through the senses first clearly emerges; for what takes place externally is only like a cloud that arises and passes away, but behind which lies the whole activity of the spirit that runs through human history, which one has to observe.

Slowly and gradually, German development rose to such a grandiose historical perspective. It can be said that such a historical perspective was already present in ancient Greece. We find there already echoes of it, longings to give such an overall picture of human development. But such efforts then receded again; and only later, as in Italy in the fifteenth century, do we find new attempts in this direction, as well as in the rest of Western Europe, in France and England. People began to seek connections in the historical development of humanity. But these connections were conceived in a certain materialistic sense. What happens in the course of history is made dependent on climate, geographical conditions and all sorts of other factors. It was only when the German mind took hold of this comprehensive view of history that it was truly brought to life, one might say. And in Herder's soul arose an image that synthesizes natural events and the crowning human events that take place upon them. Herder first turned his attention to how the beings of nature develop and how the spirit, which works in nature at a subordinate level, comes to be more characteristically expressed in man. This spirit, which Herder consciously lets emerge from the essence of the All-Divinity, works in nature, but it also interweaves the human soul. And what man accomplishes in history is not for him merely a sum of successive events, but it has significance in that man on earth himself continues the coherent plan of the divine spiritual entities through what he does.

There is greatness in Herder's calling man an “assistant of the deity” in his earthly work. In this there is again something of the ideas and intuitions and feelings of German mysticism, which seeks God directly in the human soul itself. Herder seeks God in history, as He manifests Himself in the deeds that take place in historical development. God Himself does what historical development is; and man, insofar as he is imbued with God, is God's assistant. For Herder, the whole of nature is built upon the next, then the human kingdom and on that the kingdom of higher spirits; and he makes the significant statement: Man is a middle creature between animal and angel. Herder thus places man in the overall development in such a way that man appears as a direct expression, as a revelation of divine spirituality. And when one examines how Herder, who was not a systematizing philosopher and was far from constructing any abstract ideas, came to sketch out an overall picture of development with inexpressible diligence and truly ingenious foresight, through which the deeds of man can be summarized with the deeds in nature, then one must say: It is a divine power that inspires Herder himself. He is aware that the divine powers that rule in history live in himself. It is the sustaining power of the German spirit in Herder that creates an overall picture of human development and also of natural development.

“Evolution” has become the magic word that seems so significant for the world view of our time. In the days when Herder lived and when Goethe spent his youth, he rose through Herder and others to the world view supported by the German spirit. The idea of evolution entered into German intellectual life. This idea of development was more profound and more profound than it is taken from the materialistic world view. For in what is regarded as “developing”, the German mind saw the mind at work; and in every single natural product, insofar as development is considered, he saw mind as the architect, the carrier, the accomplisher of development. Thus he was able to introduce the idea of the spirit as developing, shown in the becoming of man, fruitfully into the history of ideas, into the whole history of development.

And standing beside Herder as one of the great signposts in the spiritual life is Winckelmann, who first brought art history into that current which can be called: the world view based on the history of development and carried by the German spirit. Goethe says of Winckelmann, the first German art critic: “Winckelmann, a second Columbus, discovered the evolution and destiny of art as bound to the general laws of evolution, keeping pace with the rise and fall of civilization and the destinies of the people.

Thus we see how, through these minds – it has already happened through Lessing – mind is seen in all becoming as the actual bearer, as the actual substance of development. And this world view leads directly to a sense of being carried by the mind, to being carried by the mind. And this permeates the soul with confidence and inner strength. One is tempted to say that all this already contained an inkling that this German spirit, with all its idealism, contains the seeds of a truly scientific spiritual world view that humanity must move towards. For when we consider that spiritual science strives for knowledge of the world, which is attained through the soul developing its inner powers slumbering in its depths, so that it comes to see with the organs of the spirit or — to use Goethe's words — with the spiritual eyes and spiritual ears, to see what, as the invisible, works and lives behind the visible. If one considers this and then recalls a certain saying of Herder's, then a feeling of confidence comes over the soul: humanity will one day partake of spiritual world-view. For how beautifully Herder's saying resounds: “The human race will not pass away until the genius of enlightenment has passed through the earth.” Herder's gaze was always directed towards the intimate weaving and essence of the spiritual that prevails in all sensuality. Herder regards every human being – not just the great historical figures – as thoughts that are not merely thoughts grasped by our brain, but as something living, existing and weaving. And when they are suited to be seized by the spirit of the age and incorporated into the stream of events, then Herder speaks of those people who, through such thoughts, have a formative effect on an entire era: often these people – the geniuses – live and work in the greatest silence; but one of their thoughts, grasped by the spirit of the times, brings a whole chaos of things into good form and order.

When we consider these things, we can never say that they arose out of mere abstract philosophical reflection; for they do not stand in isolation as the impressions of a personality, but stand as if organically with the continuous stream of German intellectual life, and always in such a way that one must regard the personalities who express them, who thereby reveal their convictions, as inspired by the sustaining power of the German spirit. And this sustaining power of the German spirit is deeply felt even in the most recent times by those who have an inkling of it. What is felt as this sustaining power of the German spirit is not only taken up in an abstract philosophy; it is taken up in the deepest feeling of souls.

Thus, for example, when the late Paz! de Lagarde (who died in 1891) – another of the most German minds – once said the following, which is quite characteristic of his whole attitude to this fundamental force of the German spirit: “On one occasion I was requested by a relative of a friend whom I was accompanying to the grave to deliver the funeral oration, and to do so first at the cemetery.” Apparently, Lagarde then spoke of what connects the human soul with the eternal, with the spiritual, what passes through the gate of death as a living being, for now he continues: “Now I actually felt ashamed. What was I then actually? What am I then actually, that I dare to speak of that which is connected with the eternal-spiritual? I was ashamed, but I found that what I had said found fertile soil in the minds that had escorted the dead to the grave.” And now Lagarde says, drawing the conclusion, as it were: “That is how it is for the German when he speaks of love of country: he feels that this speaking of love of country is basically such an intimate, sacred thing that he feels ashamed to speak of it; but he also feels: if he speaks of it, it can fall on receptive minds.”

One need only recall this saying, which truly captures the essence of the German character in the most eminent sense, and one can see from it how the German, when he feels truly at home within the German national character, must to the spirit of his nation, in which he perceives the expression of the divine spirituality of the world in general, and how he feels it to be a living being, which he approaches — even with knowledge — only in reverence. Lagarde is one who, in the second half of the nineteenth century, out of deep learning but also out of deep, soulful feeling, spoke about Germanness in many ways, about the sources of Germanness, about the prospects of Germanness. He is one of those who never tire of pointing out again and again that the essence of Germanness resides in the spiritual, in that which, as the spirit common to all, permeates the entire German evolution. He who wishes to grasp the essence of Germanness at its root is not satisfied with what a materialistic view designates as “blood” or “race” in the nature of a people. Lagarde was not satisfied with this; for he felt that the essence of Germanness can only be expressed through spiritual ideas, through spiritual perceptions. Thus Lagarde says: “Germanness lies not in the blood but in the soul. Of our great men, Leibniz and Lessing are certainly Slavs, Handel, a son of a Halloren, is a Celt, Kant's father was a Scot: and yet, who would call these un-German?” — In which Lagarde, one of the most German of Germans, seeks the German essence, that is the supporting force of the German spirit, in which the one can immerse himself who understands German essence within himself and how to realize it. Time and again, the best Germans never tire of explaining how the essence of the German can only be expressed and revealed through the spiritual.

When one reflects in this way, the German spirit takes on an ever more concrete and real essence. One feels it flowing through the stream of German life, especially through the stream of German intellectual life; and one then understands how the German, in the course of his development, felt the need to enrich his own being in the present more and more with what the German spirit had already allowed to flow from its sources into the German nation in older times.

Thus we find, as the German Romantics, leaning on Goethe, as it were, renewing the old German essence, delving not only into the folk song but into the entire German spiritual being, in order to absorb it and revive it in their souls, so as to allow what is peculiar to Germanness as a whole to take effect in their own souls. And then we see again how the German development in the Brothers Grimm is inspired by what German essence produced in ancient times. We see how the Brothers Grimm descend to the people and have the old fairy tales told to them in order to collect them. And what lies in this collection of German fairy tales, which really convey such a hundredfold impression, taken directly from the people's minds? Nothing else lies in them but the fundamental power of the German spirit!

And how does this fundamental power of the German spirit continue to work?

We have been able to see it particularly in the achievements of the already mentioned Herman Grimm. Often, when one allows these fine, elegant, comprehensive artistic characteristics of Herman Grimm to take effect on the soul, when one especially visualizes some of the extremely intimate subtleties that lie in these writings, one must ask oneself: How did this personality manage to make the soul so elastic, so pliable that it could delve into the deepest secrets of artistic work and artistic creation? And I believe there can be no other answer than the one that follows from the clues as to how Herman Grimm, before he began to contemplate the art of humanity, expressed himself poetically and artistically. For this expression is particularly characteristic of the supporting force of the German spirit. I would like to point out only a few.

The first of the stories and poems collected in the volume Novellen is Herman Grimm's The Songstress. This is a story that, as is usually the case when presenting novellas, is used only to depict events that take place before the eyes of people, that can be grasped directly with the imagination that is tied to the body. Herman Grimm also masterfully presents what takes place in the external world: he presents a female personality that is deeply attracted to a male personality; but through her character and her whole being, this female personality rejects the male one. It would take too long to go into the details now. So it comes about that the male personality commits suicide. The female personality remains behind. And now, after the death of the man who loved her, she feels not only pain and suffering; no, something intervenes in her soul life that is directly supersensible. She spends a night at a friend's house, the friend at whose house the suicide of her lover had taken place. She feels disturbed. At first she does not know the reason for it. But then she says that she cannot sleep alone in the room; the friend should watch over her. And as he watches over her, it turns out that she has a vision, which the poet clearly shows that he wants to express more than a mere play of the imagination. At the door of the bedroom, the ghostly figure of the deceased enters. And if one investigates what Herman Grimm actually wants to express with this apparition, it is that he wants to say: with what is happening here before the eyes of man on earth, the event is not yet exhausted; but spiritual factors, spiritual entities intervene in physical events; and when death has occurred, what has passed through the gate of death is present there in the spiritual world and is effective for those who are receptive to it.

Herman Grimm is thus a novelist who allows the spiritual world to shine through his artistic portrayal. What actually appears to the bereaved lover has often been described in these lectures. It is what the etheric body of the deceased in question can be called, which can show itself in the form of the deceased to those who are receptive to it. But not all people are receptive to this.

Herman Grimm also wrote a novel, “Unüberwindliche Mächte” (Insurmountable Forces), which is of great importance as a cultural-historical novel and also otherwise in the spiritual history of humanity, but unfortunately it has been neglected. Here too, the lover dies. And when she seeks healing in a place in the south, she wastes away more and more in the memory of her lover and finally dies. Herman Grimm describes her death in a very unique way in the final chapter of 'Unüberwindliche Mächte'. He describes how a spiritual figure rises out of her body and rushes towards her lover. Again, Herman Grimm does not conclude the account with the events visible on earth, but brings together what is visible to the senses, what is visible to the mind, with the supersensible, which continues beyond death.

I would not cite such examples if they did not correspond entirely to what spiritual science has to say about these things. Of course one cannot cite artists as proof of spiritual science. But if one cites such examples as proof of what spiritual science has to offer humanity, it can be done to the extent that the nascent spiritual science lies in a spirit like Herman Grimm, who was artistically active in the second half of the nineteenth century. He is not yet able to express spiritual science as such, but artistically he presents things in such a way that one perceives: spiritual science wants to make its entry into the spiritual culture of humanity out of the supporting power of the German spirit.

Herman Grimm — this emerges from his entire literary work — never wanted to admit to himself what actually formed the basis for his giving such descriptions. He was somewhat shy about bringing these things, which he only wanted to approach in the most intimate, artistic and spiritual way, into ordinary concepts. But if he was not able to approach these things in the way that spiritual science can speak about them today, and yet these things are properly – one might say “expertly” – presented by him, then what lived in him? The inspiring force was the sustaining power of the German spirit! And so we find this sustaining power of the German spirit to be a very real entity, and we must turn our spiritual gaze towards it if we want to get to know the German character at all.

Now Goethe once spoke a very significant word, which should be taken into account when speaking of the relationship between the German spirit and the individual German, when speaking of how German essence lives directly in German lands – one might say – lives before the eyes of people when they have fixed their eyes on any personalities and any people within the German lands. In a confidential conversation in recent years, Goethe said to his secretary Eckermann: “My works cannot become popular; anyone who thinks and strives for that is mistaken. They are not written for the masses, but only for individual people who want and seek something similar and who are moving in similar directions.”

This is a significant statement. One would like to say: it is in the nature of Germanness — to use this word of Fichte's — to really feel the German spirit as a living thing and to still experience the totality of the German essence, the unity of the German spirit, as something special alongside what appears externally as German life. The totality of the German essence is no less real for that; it can at least be present for each individual. Hence the urge of the German to consider the individual phenomena of the world in connection with the whole development of the world and of humanity. In the second half of the nineteenth century, a poet living in the German-speaking districts of Austria went, one might say, around the whole world to understand the individual human being from the perspective of the overall spirit, despite the most diverse cultural influences. I refer to Robert Hamerling, who in his poem 'Aspasia' attempts to make the collective Greek spirit speak through an individual human being; who then attempts to portray the intensely personal German character in his 'King of Zion'; who further tries to express the actual spirit of the French revolutionary hearth in his drama “Danton and Robespierre” and finally wants to express the spirit of our time in his “Homunculus” in a grandiose, comprehensive way through poetry. Hamerling always feels the need to depict the individual in connection with what, as a spiritual weaving and becoming and as a sum of spiritual entities, animates and permeates the stream of human events. The view of the whole, of a living spiritual reality, interweaves the German intellectual work through the individual phenomena where it appears in its most intense manifestations.

Therefore, for someone who—one might say—does not look much further than a few meters beyond his own nose and considers something in a limited area of German life, it is extremely difficult to grasp the German character; for it can only be grasped by really considering the connection between the German soul and the spiritual entities that are weaving through the world and bringing themselves to revelation in the German spirit. And this is, in addition to much that has already been mentioned in these lectures, the reason why this German spirit, why this fundamental German spirit can be so misunderstood, why it is now so reviled and so insulted. One must ask oneself: How does this German spiritual life relate to the spiritual life of other nations?

I would like to discuss a characteristic example today, tying it in with a specific occasion when it became clear how difficult it is for a German who feels connected to the German spirit to make himself fully understood when the application of what he feels from the German spirit is to be applied to a single phenomenon. Recently, there has been much talk of the fact that the aging, somewhat decadent French intellectual life has undergone a kind of rejuvenation, that there are young French people who no longer go along with official Frenchness. And in many circles, which will hopefully have their eyes opened more by this war than they were previously open, people had begun to see something in this young Frenchness that would now understand the German mind much better than official Paris and official Frenchness. People had pointed to characteristic phenomena within young Frenchness. Indeed, there is much to be found there that one might say is quite significant. There are young French intellectuals who are not satisfied with official France itself – but that is the France that is currently at war with Germany.

What do such young Frenchmen say? – I would like to give just one brief example by quoting what Leon Bazalgette has said:

You can see how they swell with satisfaction when they utter the words: “French Renaissance” (three years of existence – they announce – the child is chubby-cheeked and already playing with little soldiers), “Awakening of national pride”,

These are the men who would divert the entire energy of a people to pour it into the enthusiasm of that still unknown virtue: hatred. In an age when the whole world trembles with activity, ambitious endeavors, dreams and new desires that cross borders, their only thought and aspiration, of which they are proud, is to settle an old neighborhood dispute with a fist fight. Oh, poor conceited people, who are incapable of conjuring up other forms of heroism than the “revenge”. Poor little fools of passion, who have no more appropriate desires to satisfy your hunger for action...

... In the name of what great idea – one of those ideas for which almost no one at all times has hesitated to give up his life – would we go to war with Germany? Is it about our freedom? Do we live under the yoke or are we threatened by it? Is it about countries that need to be civilized by being annexed, or about peoples that need to be snatched from slavery? No, it is solely about trying to reconquer territories that belonged to us and that we lost in a war, territories of which a good half are no more French than German...; and even less is it about reconquering these territories as such as it is about satisfying an old desire for revenge. That is the “idea in the name of which this country, which likes to give itself the title of ‘fighting for noble causes,’ would start a war.

One was — one would like to say — somewhat touched by the charity in certain circles at the sound of some voices that came from the young Frenchmen, those young Frenchmen of whom it was said that they wanted to found a new France. And one of those who, especially before the war, was also counted among these young Frenchmen by certain Germans who would create a new France, is Romain Rolland, who wrote a great novel, “great” in the sense of spatial expansion, because it has very many volumes. It is interesting to note how certain circles here, albeit perhaps smaller ones, viewed this particular novel by Romain Rolland.

One critic could not refrain from saying that this novel “Jean Christophe” — the German name is Johann Christof Kraft — is the most significant act that has been done since 1871 to reconcile Germany and France. In fact, there were quite a number of those who said: This novel 'Jean Christophe' shows how one of those young Frenchmen looks at Germany with love, with intimate love, and how he is one of those who will make it impossible for these two nations to live in discord in the future.

Not only has this proved to be a deceptive hope, but something else has emerged: Romain Rolland is one of those who, with Maeterlinck, Verhaeren and so on, immediately expressed themselves in a rather unmodest way about Germany and the German character when the war began. But now it is interesting to see a little how this man, Romain Rolland, of whom so many of us said that he could understand the German character so well, that he really grasped from the innermost core of the German national soul and the German spirit what is the supporting force of the German spirit – how this man understood the German character. I am well aware that I am not offending any true aesthetic sensibilities by saying what I must say, uninfluenced by the many judgments that have been passed on this novel, especially in the direction I have indicated.

What particularly excited people is that the Frenchman portrays a German, Johann Christof Kraft, who has outgrown the German way of being — we will see in a moment how — and who, after spending his youth in Germany, goes to France to find his further development there. In this, one sees a very special bridging of the contrast between the German and French way of being. Now, in order to fully understand what is to be said, we must first visualize the basic structure of this Jean Christophe.

I know how highly the critics regard this novel, and they have expressed their opinions as follows: the character of Jean Christophe is one that has been taken directly from life; no trait—so they feel—could be different in this drawing. But I must say: this Jean Christophe seems to me to be a rather indigestible ragout, his character welded together rather disharmoniously from the traits of the young Beethoven, Wagner, Richard Strauss and Karl Marx. The admirers of Jean Christophe may forgive me, but that is the impression. This Jean Christophe grows up – he is simply transported to the present – in much the same way as Beethoven grew up. One recognizes all the traits of the young Beethoven – but distorted into caricature – down to the last detail, but in such a way that the life of the young Beethoven appears everywhere as a grandiose work of art, while the life of Jean Christophe appears as a caricature. Now, it is not the poet's task, when he alludes to history, to be faithful to that history. I can make all the objections that critics make in this regard myself; nevertheless, I must say this: Jean Christophe grows up in an environment that, in the opinion of many people, provides a picture of the German character. His grandfather, grandmother, uncle and other friends are presented. He grows up in such a way that the German character, which he outgrows, is perceived as the greatest obstacle to his developing genius. German character, for example, is presented as follows. Like Beethoven, young Jean Christophe is a kind of early composer; he makes compositions at a young age. His father, who is a drunkard, feels compelled to show off this precocious talent to the world. This father is a secretary, servant to a small German prince. The particular Germanic nature of this father is presented in cultural-historical terms when, while planning a concert with the young, seven- to eight-year-old Jean Christophe, at which the prince is also to be present, he reflects on how he should dress the boy. In the end, he comes up with a very clever idea, which is described as “a culturally historical idea of genuine, true Germanism”: he has him put on long trousers and a tailcoat, along with a white bandage, so that the boy looks like an eight-year-old little man. I will not recount how this German undertaking later unfolds, because that would take us too far afield. I will also not describe in detail how he feels disgust for everything that the entire German environment offers, this environment that is marked with “love” — according to some people — and that is supposed to give a true picture of the German character. But when he can no longer stand this environment, he feels compelled — as it says in the book — to be inspired by the Latin spirit. So he goes to Paris. There he finds a friend who is a clear reflection of Romain Rolland himself in many ways. This is the person who expresses what the young, newly emerging French identity promises for the future; it is he who teaches this confused mind, this doll welded together from the young Beethoven, Wagner, Richard Strauss and others, some order of mind. That is the “love” with which, according to certain people, a German character, Jean Christophe, is drawn. Jean Christophe then also goes through various experiences in Paris – we now notice some traits of Richard Wagner. And when he loses his friend, he turns further south, undergoes many experiences that border on the criminal, which even lead him to suicide, which then only fails. And now, after Jean Christophe, who has not been able to flourish in his German surroundings, has gone through Latin ways, he comes to himself, as it were, in a lonely old village; he conquers his own spirit. Eternity opens up for him.

Now let us just take in a few examples of the truly loving immersion in the German character, taken from the novel. For example, the father, who is portrayed as Beethoven's father, Melchior, is characterized. Of course I know that someone might say: You are taking words out of a novel that may not actually reflect the author's opinion. But the artistic composition of this novel is entirely in line with what Schiller demanded in the beautiful words he wrote about “Wilhelm Meister” and what really belongs in the artistic composition of a novel. When Goethe was criticized for the fact that certain traits of the personalities in his novel did not appear entirely morally, Schiller said: “If people can prove to you that the immorality comes from your own soul, then you have made an aesthetic mistake; but if it comes from the characters, then you are justified in every respect.” This golden rule of art is also something that was later incorporated into the sustaining power of the German spirit. The best works of art that we find in Germany were truly written under the influence of this Schiller-Goethe attitude. But in Romain Rolland's work, one constantly encounters, almost on every third page, statements that clearly show that it is the author speaking and not the characters. Therefore, it is only an excuse in this case if one objects that one should not find what the author says on occasion – one cannot even say that it is the characters who express it – but what the author says on occasion of the characterizations characteristic of the way in which the author has immersed himself in the German essence. For example, Father Melchior is described in the following way:

“He was a smooth-talker, well built, if a little plump, and the type of what is considered classical beauty in Germany: a broad, expressionless forehead, strong regular features and a curly beard: a Jupiter from the banks of the Rhine.”

Then, to characterize Melchior's friends, how they gathered at the father's house and played and sang there together:

“Occasionally they would sing together in a four-part male choir one of those German songs that, one like the other, move along with solemn simplicity and in flat harmonies, ponderously, as it were, on all fours.”

What a loving description of the German character! I will only quote it as a characterization. Then there is an Uncle Theodor in the novel who is actually the grandfather's stepson; he is described in the following way. I have nothing to say against the fact that individual persons are presented in this way, but I do object to the fact that this description is supposed to be a cultural image of the German character; for one notices that Romain Rolland continually mixes in what itches him so that he can say it about the German character. Of this Uncle Theodor it is said:

What a loving description! Then Jean Christophe falls in love with a young noblewoman, who is portrayed as the epitome of a young German girl. Her name is Minna:

“Minna, for all her sentimentality and romanticism, was calm and cool. Despite her aristocratic name and the pride that the little word ‘von’ instilled in her, she had the mind of a little German housewife –” and then it continues:

“Minna, this naively sensual German little girl, knew some strange games.”

And now, to explain in cultural-historical terms what is supposed to be particularly characteristic of the German character, it is stated that she also understood how to spread flour on the table and put certain objects in it, which one then had to search for with one's mouth.

Now it will be shown why the German character becomes so unpleasant for Christof; and again, one can only say that the author is itching to express how he himself feels about the Germans. He wants to describe the dishonesty and hypocrisy in German idealism, the idealism that Romain Rolland believes was invented because people find the truth uncomfortable and therefore look to the ideal. They lie about the truth and call it idealism. Thus the Germans have the characteristic of not looking at people calmly, but of “idealizing” them, of lying to themselves about their true characteristics. Christof had also appropriated this characteristic, but it had become increasingly distasteful to him:

“Once he had convinced himself that they” — certain people — “were excellent and that he should like them, he, as a true German, tried hard to believe that he really liked them. But he didn't succeed at all: he lacked that compliant Germanic idealism that doesn't want to see and doesn't see what it would be embarrassing to discover for fear of disturbing the comfortable calm of their judgment and the comfort of their lives.” ‘German idealism’ invented for the sole reason of not disturbing the comfort of life! Now, once again, a young girl is described, with whom Jean Christophe naturally falls in love, an archetype of ugliness, “little Rosa.” One can literally feel from the novel how her nose is hardly in the right place on her face, and much more; but from a loving cultural description of her, it is said:

"The Germans are very indulgent when it comes to physical imperfections: they manage not to see them; they can even come to embellish them with a benevolent imagination, finding unexpected relationships between the face they want to see and the most magnificent examples of human beauty. It would not have taken much persuasion to get old Euler – Rosa's grandfather – to declare that his granddaughter had the nose of Juno Ludovisi.

But after he had tested the mendacity of German idealism on his own person – we have experienced this again and again with well-known “geniuses”; but we did not believe that it should be characteristic of the German character, that it should be a special characteristic of the Germans, that they 'idealize' people, was not believed earlier – he now also comes to the conclusion that basically all German musicians have a catch, something is wrong somewhere; this is also connected with German idealism! And now he comes to the conclusion that he must be more significant than all the rest. As a characteristic example, a few words about Schumann:

Now that he is only a: returned Beethoven – who of course lives according to Wagner – and is supposed to become a genius the like of which has never been seen, he must also vent his anger on Wagner. And so all kinds of affectionate things are then put into his mouth – you really can't say, “Johann Christof,” which would be forgivable; instead, they are always expressed in such a way that they are separate from the person of Johann Christof and become something that the author himself gives the absolute coloration to. So, with reference to Lohengrin and Siegfried, it is said about Richard Wagner:

“Germany revelled in this art of childish maturity, this art of wild beasts and mystically quacking maidens.”

Well, I would like to say that the German character is characterized even more profoundly in such a loving way. Here is another example:

"Especially since the German victories, they did everything to make compromises, to bring about a disgusting mishmash of new power and old principles. They did not want to renounce the old idealism: that would have been an act of courage that they were not capable of; in order to make it subservient to German interests, they contented themselves with falsifying it. They followed the example of Hegel, the cheerfully duplicitous Swabian, who had waited for Leipzig and Waterloo to adapt the basic idea of his philosophy to the Prussian state,” – it may perhaps be said that Hegel's fundamental work, ‘The Phenomenology of Spirit’ – but Romain Rolland probably knows very little about this when he says that Hegel's philosophy was created after Leipzig and Waterloo – was written during the cannonade of the Battle of Jena, that is, in 1806, and already contains Hegel's entire philosophy –

"And now, after the interests had changed, the principles were also changed. When they were defeated, they said that Germany's ideal was humanity. Now that they were beating the others, they said that Germany was the ideal of humanity. As long as the other countries were the more powerful, they said with Lessing that patriotism was a heroic weakness that could very well be dispensed with, and they called themselves citizens of the world. Now that victory had been achieved, there was no lack of contempt for “French” utopian dreams: world peace, brotherhood, peaceful progress, human rights, natural equality; it was said that the strongest nation had an absolute right over the others, while the others, as the weaker ones, had no rights over it. It seemed to be the living God and the incarnate spirit, whose progress was achieved by war, violence and oppression. Now that it was on their side, might was canonized. Might was now the epitome of all idealism and all reason. To give honor to the truth, it must be said that Germany for centuries...

perhaps the only thing people seek in Germany, to do honor to the truth! — “had suffered so much from having idealism without power that after so much trial it was well justified in now making the sad confession that it needed power above all, however it might be constituted. But how much hidden bitterness lay in such a confession of the people of a Herder and a Goethe! And what renunciation, what humiliation of the German ideal lay in this German victory! — And, alas, this renunciation found only too much compliance in the lamentable tendency of all the best Germans to subordinate themselves.

“What characterizes the German,” said Möser more than a century ago, “is obedience.”

And Frau von Stael:

"They obey well. They use philosophical reason to explain the most unphilosophical thing in the world: respect for power and the habituation to fear that transforms respect into admiration.” Christof found this feeling in Germany at all levels, from the greatest to the smallest – from Wilhelm Tell, the deliberate, small-minded bourgeois with the muscles of a porter, who, as the free Jew Börne says, in order to reconcile honor and fear, walks past the post of “dear Mr. Geßler” with his eyes downcast, so that he could appeal to the fact that he who did not see the hat was not disobeying – “up to the honorable seventy-year-old Professor Weiße, one of the most respected scholars in the city, who, when a lieutenant passed by, quickly left the footpath to him and went down to the road.”

And further it says:

“Moreover, Germany did indeed bear the heaviest burden of sins in Europe. When one has won the victory, one is responsible for it; one has become the debtor of the vanquished. One tacitly assumes the obligation to lead the way for them, to show them the way. The victorious Louis XIV brought the splendor of French reason to Europe. What light did the Germany of Sedan bring to the world?”

This is the loving description. But I must not forget anything, and in order not to be unjust, I must not conceal the fact that at one point something of the loving description of the German character from this novel shines through clearly and distinctly. It is where a German professor in a small town – his name is, of course, Schulz – is enthusiastic about the early works of Johann Christof, which are misunderstood by everyone else. Johann Christof is once able to visit the old professor. Two other acquaintances turn up, and then there is – in addition to Johann Christof demonstrating his works to the delight of the three people – a feast, a huge midday feast. Salome (!), the old professor's cook, who has been a widow for a long time, takes particular pleasure in how everyone can eat. And now a piece of German character is described in a truly “historically accurate and loving” way.

Salome, to see how they were enjoying a piece of German culture inside, looked through the crack in the door; and what she saw is described as:

It is not surprising that Johann Christof, after having gone through all that, wants to get out of this environment, because his genius cannot flourish in this environment. But he doesn't really know anything about France, this Johann Christof. He is completely uneducated, just a great musician. But since he knows nothing, his going to France is characterized in the following way:

“Instinctively (since he didn't know France!) his eyes looked towards the Latin south. And first of all towards France. Towards France, the eternal refuge from German confusion.”

In France, he meets his friend Olivier, who enlightens him about the young French. And perhaps it is what these young French say about the Germans that is so appealing on this side of the Rhine. Olivier tells Johann Christof about the young French's particular view of the nature of official Paris and about what he used to polemicize against like the others:

"The best among us are shut out, imprisoned on our own soil... Never will they know what we have suffered, we who cling to the genius of our race, who, like a sacred trust, guard the light we have received from it and desperately defend it against the hostile breath that would extinguish it; and yet we stand alone, feeling the polluted air of those metics all around us, who, like a swarm of mosquitoes, have attacked our thinking and whose disgusting larvae gnaw at our reason and defile our hearts; we are betrayed by those whose mission it would be to defend us, our superiors, our stupid or cowardly critics; they flatter the enemy to obtain forgiveness for being of our generation; we are abandoned by our people, who do not care about us, who do not even know us... What means do we have to make ourselves understood? We cannot reach them... And that is the hardest part. We know that there are thousands of us in France who think the same; we know that we speak on their behalf, and there is nothing we can do to be heard! The enemy occupies everything: newspapers, magazines, theaters... The press shuns every thought or only allows it if it is an instrument of pleasure or a party weapon. Intrigues and literary cliques only leave room for those who throw themselves away. Misery and overwork crush us to the ground. The politicians, who are only concerned with enriching themselves, are only interested in the corruptible proletariat. The indifferent and self-interested citizens watch our dying. Our people do not know us; even those who fight with us, who are shrouded in silence like us, know nothing of our existence, and we know nothing of theirs... Unhappy Paris! It is true that it has also done good by organizing all the forces of French thought into groups. But the evil it has created is at least equal to the good; and in an epoch like ours, good itself turns into evil. It is enough for a pseudo-elite to usurp Paris and ring the immense bell of the public to stifle the voice of the rest of France. Far more than that: France confuses itself; it remains silent in dismay and fearfully pushes its thoughts back into itself... I used to suffer greatly from all this. But now, Christof, I am calm. I have understood my strength, the strength of my people. We just have to wait until the flood has passed. It will not gnaw away at France's fine granite. I will let you feel it under the mud it carries with it. And already, here and there, tall peaks are emerging...

You don't really need more than that to characterize the French character that is now waging war against Germany. But now, I would like to say, there is something even more beautiful. So this novel was published. It has also been translated into German. I would now like to read you a few words from a German critic of this novel, addressed to Romain Rolland in the form of a letter printed in a Berlin newspaper.

"For me, the completion of your 'Jean Christo is even more of an ethical event than a literary one... Gobineau, Maeterlinck, Verhaeren and even Verlaine have had their greatest impact and achieved their greatest fame in Germany rather than in France, and it would be only fair if you too were appreciated earlier in our country than in your homeland, because your book belongs in Germany, in the land of music, more than any other book. In many ways it is a German book, a coming-of-age novel like Green Henry or Wilhelm Meisten. German music, which Germany has given the world, has also made you its advocate. It was music that led you to the German language and made you love Goethe, whom you have memorialized many times in your work with love and admiration.

I find myself at a loss as to how many times I should actually thank you. The human being, the connoisseur, the artist, the German, the world-joyful in me, each of them wants to come forward and say a word to you. But another time the artist will say a word about this novel, another time the connoisseur, and the human being will wait until he can shake your hand again. Today only the German should thank; because I have the feeling that French youth has become closer to us through this book, which has done more than all the diplomats, banquets and associations."

This is a prime example of how the sustaining power of the German spirit can be misunderstood, and how the painfully great events we are having to live through must have an eye-opening effect in many respects, truly: must have an eye-opening effect. And please forgive me if I bring up something at the very end that seems personal, but which only ties in with personal matters because I have only just learned about it today.

The spiritual science movement to which we belong was for many years connected with a theosophical movement based in England and India. This movement gradually became so absurd that anyone with a sense of truth could no longer have any connection with much of this Anglo-Indian theosophical movement. Therefore, many years before this war, we completely separated from it. At that time we were reviled enough, even by German followers of that movement; perhaps stronger words could be used. But one would have thought that the matter was now over and that there would be no reason to return to it now. But the president of this Anglo-Indian movement has found it necessary to refer to this matter again and to characterize us Germans. And she does so with the following words, which are not mentioned here out of personal considerations, but to show how, from a certain point of view, one is capable of characterizing in such a way what we as Germans had to do out of our sense of truth:

”... Now, looking back, in the light of German methods as revealed by the war, I realize that the long-standing efforts to capture the Theosophical Society and place a German at its head, the anger against me when I frustrated those efforts, the complaint that I had spoken about the late King Edward VII as the protector of European peace, instead of giving the honor to the Kaiser – that all this was part of the widespread campaign against England, and that the missionaries were tools, skillfully used by German agents here – in India – to push through their plans. If they could have turned the Theosophical Society in India, with its large number of officials, into a weapon against the British government and trained it to look to Germany as its spiritual leader – instead of standing, as it has always done, for the equal alliance of two free nations – then it could gradually have become a channel for poison in India.

So that is what we are, seen through English-Theosophical eyes, in our spiritual scientific movement. But I may say – forgive this remark; you know that I do not like to make personal remarks – I can give the assurance that I had no intention of doing all this, and especially had no intention of leaving the German spiritual scientific movement. For such a thing did not live in me and, I believe, did not live in many others either, who know that they are connected with the German spirit and its sustaining power – something that lived in Johann Christoph Arnold, who was driven out of Germany by his instinct. For even if it is difficult to find the immediate manifestations of the sustaining power of the German spirit in the immediate phenomena that Rolland, the traveler, with his uncomprehending eye, has focused on, it must be said that the truthfulness of the German spirit will make it more and more possible, especially through the experiences of our fateful time, to build a bridge between what we experience in everyday life and what is the fundamental force of the German spirit. And when we are presented with all the figures in Johann Christian's environment, from which his “genius” drives him out, then perhaps, in conclusion, and without arrogance, something may be said.

I don't want to quote a foreigner now. But I may quote someone who has been dead for a long time, who died in 1230 and who, for his part, also expressed an opinion on whether a German genius must necessarily be driven out of all that lives in it by its environment, out of all the Minnas and Rosas with crooked noses, which German idealism knows as the nose of Juno Ludovisi. Perhaps not with a genius like Johann Christoph, but with one of whom we know from the context with the supporting power of the German spirit that he was a German genius. With such a German genius we may perhaps, without arrogance, think for a moment: with Walther von der Vogelweide. And we may admit to ourselves: it is not with Johann Christof, the hero that Romain Rolland has drawn, that we judge how German men and German women affect a genius, but rather with a spirit like Walther von der Vogelweide. With his words, then, let these reflections be closed, to be followed tomorrow by a special lecture on the humanities.

Walther von der Vogelweide is not driven out of Germany by his instinct; he must think differently about those among whom he lives. I don't know how they would be described if they were to fall under Romain Rolland's fingers; but Walther von der Vogelweide says of them – and this seems to me to indicate a better understanding than Romain Rolland reveals –:

German men are well-bred,
their women are as pure as angels.
He who scolds them is deceived,
I could never understand it otherwise.
Virtue and pure love,
Whoever seeks them
Shall come to our land, where there is much bliss.
Long may I live in it!

I would like to address the question of the mortal and the immortal in man in two reflections, of which this evening, the first, is to be devoted mainly to man's mortality, and next week's second lecture will deal with man's immortal essence. We live in a time in which materialism, even though it is now more or less in decline, has nevertheless taken hold in wide circles. And even if one wants to deceive oneself about this fact by the fact that the word materialism is often frowned upon, the way of thinking and attitude, the nuance of world view, is nevertheless in a state of continuous increase, which must be correctly designated by the word materialism.

Now materialism has a very, very simple answer to the question “What is mortal about the human being?” It has the answer: everything about the human being is mortal. One need only refer to the bible of the newer materialistic times, to David Friedrich Strauß' “Old and New Belief”, to substantiate this. It is true that David Friedrich Strauß's “The Old and the New Faith” is no longer read to the same extent as it was a few decades ago. But this is not so much because people have withdrawn from the innermost impulses that dominate David Friedrich Strauß's materialism, but rather because in our fast-moving times a book is hardly able to survive for a few decades.

We can and must ask ourselves the question in view of everything that has come to light and been discussed within today's materialistic world view: Can materialism provide any answers to man's legitimate spiritual questions, or can materialism provide proof that the questions that a spiritual scientific world view must raise are unjustified, that they, so to speak, refer to nothing? If one, esteemed attendees, is aware of how deeply rooted the materialistic world view is in what many people today consider to be the only truly scientific view, then one must raise these questions with particular intensity. For within today's science, or rather within the view that results from today's science for many, there are strong impulses that take a stand against the science of the spirit. In today's science there are many instruments of power that can be brought into play against many of the objections that one or the other side may have to the materialistic world view. Anyone who can really see what has emerged from the so-called scientific world view, which claims to be based solely on true and real facts, must say to themselves: Only then can a spiritual-scientific world can be developed that is able to meet the demands of modern natural science, if it is able to deal with this natural science in such a way that this natural science comes into its own.

It must be fully admitted that natural science can easily deal with the objections that are still being raised from many sides today; at least insofar as it can easily penetrate with its arguments against the immortality of the human soul in those who, from the outset, have an inclination to deny the free activity of the spirit, independently of the material.

It has often been emphasized that spiritual science seeks to engage with the spiritual cultural process of our time, and it seeks to do so on the basis of – it may well be said – a complete transformation, a complete renewal of people's habitual ways of thinking and imagining. Precisely for this reason, because spiritual science must appeal to something that is unknown in the broadest circles today, really unknown, even in those circles that usually oppose it, that is why it is so difficult to make this spiritual science of the time formation really somewhat understandable.

Spiritual science differs fundamentally from what is usually called a philosophical way of thinking today. Philosophical thinking, which seeks above all to arrive at its results through considerations of reason, through mere combinations of concepts, through conclusions and the like, — philosophical thinking, as it is often understood today, is not capable of grasping that in human nature which really passes through the gate of death, which is truly capable of living independently of corporeality, of physicality.

For spiritual science, however, this purely philosophical approach, based on concepts and ideas of the external world, is from the outset something — forgive the somewhat trivial comparison — it is this philosophy, based purely on rational arguments, as one often says, is something that can just as little arrive at real results about the spiritual life, just as little get the spirit into human knowledge, as man can nourish himself by eating himself. Just as the process of nutrition must take hold of something that is outside its structure if it is to serve the human or animal organism, so human cognition must take hold of something that lies outside the mere connection and concatenation of concepts and ideas if the true cognitive needs of the human being are to be satisfied. In the second half of the nineteenth century, we have an example of how materialism, in its strict logic, is able to proceed from conclusion to conclusion, but because it is unable to really engage with a spiritual reality, it nevertheless becomes entangled in contradictions, which are not noticed by this materialistic world. conclusion to conclusion, but because it is impossible for it to really engage with a spiritual reality, it nevertheless becomes entangled in contradictions, which are not noticed by this materialistic world view itself, but which are noticed by those who have trained themselves to a certain universality of thought. In his book 'Old and New Faith', David Friedrich Strauß also presents Goethe's idea of immortality among the various proofs of human immortality that he wants to refute. He takes up this idea and behaves very strangely in doing so. David Friedrich Strauß does admit that there is something heroic about Goethe's idea of immortality, but then he belittles this heroism – one would like to use the word that Nietzsche coined for David Friedrich Strauß – like a real philistine. Goethe made not one but many statements about human immortality. For Strauß, only the one that I will mention now comes into consideration.

The thought occurs to Goethe that when the human soul tries to grasp itself, it becomes aware within itself of having abilities and talents that it cannot fully develop and unfold in one human life; and now, from the depths of his being and at the same time from what I yesterday called “the sustaining power of the German spirit,” the word comes forth: If nature has given me such aptitudes that cannot be satisfied in this life, then it is obliged to assign me another life after death, where these various aptitudes can really come to fruition.

Now, first of all, Strauss makes a kind of joke, as it were, by saying: Perhaps nature is indeed obliged to do so; but who can tell us that nature will keep this obligation? But he objects to something else as well. He says: Does not the whole of natural science contradict the view that all the tendencies that appear within the series of nature's beings are actually developed? Could it not be that tendencies develop in human nature that do not reach ultimate perfection, that do not come to fruition? And now it certainly looks very logical when David Friedrich Strauß says: that not all tendencies come to development, that can be seen very clearly in the germs of fish, how thousands of fish-germs arise and how few of them develop. But it can be clear to anyone who has once walked across fields or through gardens and has seen how many apples have fallen and decayed without coming to their development.

Now one can say: that is all certainly correct and it looks as if it could be convincing. But then, if one forms one's thinking somewhat more universally, the objection arises: yes, do all apples perish? Do they all fall from the tree before they are developed? Or do no fish germs come to fruition at all? Does not nature itself show that it is fundamentally concerned with the actual final development of all germs? If man then notices in himself that there are certain tendencies in him that do not come to fruition within his lifetime, then, according to Strauß's logic, the development of such tendencies in every human being should not be achieved. But life does not show us that at all. But David Friedrich Strauß shows us that he cannot think things through to the end. However, that is not enough for him, so he finds something else. You don't even have to read between the lines, it's pretty bluntly stated, and I will just translate it into slightly different words. David Friedrich Strauß says something like this: Basically, Goethe's saying is not even correct. Because if you look at old Goethe, you can clearly see that Goethe was actually able to develop all his abilities. Then he points out to us that, if you look at it properly, every person will actually find that their abilities are being developed. If Strauss had been just a little more modest, he might have realized that perhaps Goethe was more justified in speaking of the unfinished potential in human nature, which is only seeking to develop, than Strauss was.

Thus we can see from this example – and hundreds and thousands of such examples could be cited – how, as it were, a general course of mere philosophical speculation, even if it has a materialistic coloring, does not come to anything other than that it runs into an easily refutable contradiction that destroys itself before the universally observing soul.

If one asks oneself how it is that people have such a difficult time talking about the immortal part of their soul, the answer must be: between birth and death, people do live entirely in what is mortal in them, what is transitory in their nature, as we shall see in a moment. And one would like to say: only quietly and intimately does that which is immortal in the human being come to light, does the immortal part come to light. Indeed, one can say that this immortal element appears so quietly and intimately that in ordinary life the human soul does not have enough strength, enough endurance, but above all, does not have enough attention developed in a higher sense to observe what is quietly and intimately announcing itself in it as the immortal.

When we observe the human soul in its life and how it expresses itself, we encounter it, so to speak, in three ways of expression: as a thinking soul, as a feeling soul, and as a willing soul. Now, as has often been discussed in these lectures, the path of spiritual science into the spiritual worlds consists in bringing forth the powers lying in the depths of the soul in order to develop thinking, feeling and willing to a high level, to a sharper and more intense than those in which they usually are, so that through this training, through this activity, they can become organs that not only enable the human being to grasp the physical, but also enable him to grasp the spiritual that is all around us. Now, however, the usual consideration, which seeks to become clear about the mortal and the immortal in the human being, usually assumes that it is considering this mortal and immortal part of the soul and now asks itself: Is there anything to be found in this thinking, feeling and willing that betrays that the human being is able to carry something over from the mortal into the immortal?

Here I must take up what I said in one of my lectures this winter about the development of the human faculties for spiritual scientific research, in order to show how it is possible to find, and not find, in thinking, feeling and willing that which distinguishes the mortal in man from the immortal. One of the paths into the spiritual world that has often been mentioned here is that which is called the concentration of thought life, of thinking. I will only briefly point out what this concentration consists of and what it leads to. If we place some thought, preferably one that we have formed ourselves, not one that the external world stimulates in us, if we place such a thought formed by ourselves into the horizon of our consciousness, if we forget everything that lives around us and otherwise in us, and become only one with this one thought, when we can live completely in this one thought for a certain time, then we can throw all the soul forces that we would otherwise apply to the entire activity of the human being onto this one thought, then it is made stronger and stronger; then our whole being flows together with this thought, we concentrate on this thought. This experience occurs as a result of spiritual-scientific experience, but it is brought about by not growing tired of repeatedly and repeatedly placing a thought at the center of one's consciousness and identifying completely with it. For one must often apply this inner energy and perseverance, this concentrated attention to a thought for years. Even if one says, as a precaution, that one must not overdo this, a short time must still be devoted daily to such practice. But once one has devoted oneself to such practice, depending on one's abilities, depending on the structure of the soul after the experience of the human being, one gains a certain experience, one enters into a certain experience. Up to a certain point this inwardly concentrated thought intensifies; it becomes ever brighter and brighter; the one thought takes hold of us more and more, absorbs us more and more, and we feel, as we are concentrating, that we can forget the world, we feel more and more and more within this thought. But just when we feel strong in this thought, we feel at the same time how this thought, as it were, disappears from us, and how with this thought the power to apply our thinking in this way, as it were, dies away. We feel with this thought as if the thought and with it we ourselves were taken up by powers that live around us; as if our thinking darkened from a certain moment on. All this must, of course, remain a purely spiritual process, only then is it a healthy process. Today is not the time to mention that all the objections raised by pathology and psychopathology are quite wrong when they say that in this way the human being would work himself into illusions and self-suggestions, that he must arrive at ideas that are pathological in nature. One has only to read the relevant chapters of my book “How to Know Higher Worlds” to see that the path described here is precisely the healthiest path for the soul, provided it is followed correctly. When the moment has come, one feels how a spiritual power that surrounds us, as it were, snatches the thought from us and allows it to die away in us; one then feels what the soul must go through in order to find the way into the spiritual. One feels as if one were losing one's spiritual footing, and this too has already been hinted at here. One feels as if one had in a certain way become acquainted with the Nothing. And a state can easily overtake a person that can be compared to a boundless fear. But it is precisely such a state that is suitable for bringing certain powers out of the soul that would otherwise remain undeveloped in man. For in overcoming such conditions, which I have now compared to fear, and many others that are part of the experiences of the spiritual researcher, deep powers of the soul that would otherwise remain undeveloped are unfolded, and therein lies that strengthening of the inner life of the soul, through which alone man can find his way into the spiritual worlds.

When one has gone through an experience such as that indicated here, one has yet another feeling. And all these experiences, which lead to one's actual entry into the spiritual world, are of an intimate nature, are fine, quiet processes of the human soul. When one has come to the point indicated, one feels as if that which one has hitherto addressed as the human faculty of thought, that which thinks in us, that which has the power to think, — as if that were to go out of us and go to the world, as if one were to lose it for the time being and as if one were to be transported with it into the objective world. One must have such experiences; one must have them in such a way that one really comes to know them in their reality, in their reality for the human being, otherwise one cannot speak about them in a true sense. But so that the human being does not remain stuck with this experience, as if only what had previously lived in him as thought had been snatched from him and he had been carried out into the world with this thought, so that he does not remain stuck with this experience - because this process of knowledge would simply leave him falling into a nothing - another must come to it. I have often described it here under the name meditation.

Meditation has also been hinted at here – meditation on something that we usually speak of as being outside of man, but which, if we look at the individual human life, we can see how intimately it is connected with man. When we look at what we have gone through in this life between birth and our present point in life and what we summarize as our destiny, then we are accustomed to saying: this or that stroke of fate has hit us here or there. But on closer reflection, it can show up even for ordinary life how one-sided such a saying is. If you ask yourself: What are you today? What can you do today? What abilities does your soul possess? — then we have to look at what we have gone through. We usually do not look for the context; but if we do, it enlightens us about what we actually are at the present moment. It enlightens us about how we would not have these or those abilities if we had not been struck by this or that stroke of fate, this or that twist of fate, twenty or thirty years ago or more, and guided us to acquire these abilities. But if we did not have them, our self would be something quite different in the concrete. We do, after all, consist of our abilities, our powers. But these are brought to us through our destiny. If you think this thought through to the end, you say to yourself: We are much more intimately connected with our destiny than is usually believed. We grow into our destiny with our innermost being, with our I. And we finally come to the thought: Basically, your self has become you through the fact that these or those strokes of fate, good or bad, have happened to you; but you have become you out of them. That which you are now lay in your destiny. Our self goes out of us, goes into our destiny. When we really learn to feel through what we usually call destiny in this way, when we really connect with it completely, we come to extend not our thinking but our will to our entire destiny and say to ourselves: If you want to know yourself as you are now, you have to develop your will. In relation to your entire destiny, you must say to yourself: You are what you are now because your ego has become what it is now. We are fully immersed in destiny. That is to say, we understand that if we want ourselves now, we must want ourselves in our destiny; in other words, that it is I myself who, in destiny, rules, lives and exists.

We learn to say about what has happened to us in our destiny: we have done it to ourselves; we were in it in every single blow of our destiny. Man's will — and here again only experience can show us — becomes, by grasping his fate as being fully identical with his own nature, by will-ing his fate, is thereby greatly strengthened. Man's will, by becoming so strengthened, becomes that which, in a different way from what has been characterized in thinking, is now, as it were, detached from man as he stands before others. While we have driven thinking out of us through concentration, we succeed in such a strengthening of the will, as it has been described in the grasping of the fate thought, that we enter into something that lies outside of us, which, as we say, falls to us. We enter into something with our will that we otherwise ascribe to the outside world. When we steel our will in this way, strengthening and intensifying it, we then have a second spiritual experience. The intensifying of the will now in its turn becomes independent of our being and follows the thinking that has gone out of us. And so we are able to strengthen this thinking, which threatens to die due to the first experience, from the will.

What happens to the thinking that has become shadowy at a certain point and has almost ceased? It is filled with content, it acquires substance, in that we send the will after the thinking, in a sense send ourselves after the thinking with the second part of our being. When thinking and willing are thus removed from our being, then we come to achieve what today, however, can hardly be admitted for the contemporary world view — we come to be outside of that in which we otherwise live in the waking state. We have gone out ourselves with our thinking and willing; we stand really outside ourselves. And that in which we are otherwise always becomes for us an object, something that is outside of us, like the table or any object outside of the sensory body. We look back at the sensory body, at the life circumstances that this body has gone through. We look back at the spatial and temporal aspects of our human nature. We become acquainted with that in us which has separated itself from that which is mortal.

Thus the spiritual researcher answers the question: What is mortal in the human being? — so that he must say: That which remains when he unites the will, strengthened by this grasp of the facts of fate, with the thinking that has been dispersed in the universe through concentration of thought, and marries and feels outside of himself in his being thus grasped in spirit, beholds then that which is otherwise too quiet in us, the eternal, the immortal, is so greatly intensified that we experience it, we know ourselves in it, we know ourselves in it, but outside of our body. And only then do we begin to notice it. But we also begin to notice what ordinary thinking, feeling and willing, in short, the ordinary life of the soul actually is.

When we consider ordinary thinking, how it is stimulated by the external-sensual nature, how it proceeds bound to the process of our brain, then for someone who is able to look at the world spiritually in the sense just indicated, it is something that does not belong to our immortality at all, as it presents itself to us in the mortal body. You realize this when you stand outside of the mortal body in your true essence. Because then you realize: everything that this mortal, this physical body actually is – I would like to use a comparison that is not just a comparison, but that points to the truth – you recognize: this physical body is a mirror that is able to reflect that that a person in ordinary life knows nothing about, that he can only know when he, as it were, peels it out of the physical, that he only knows something when he stands in his immortal self opposite the body. He knows that the body is only a mirror and that thoughts have the same relationship to the body as the mirror images have to the observer. Just as if one had a number of mirrors on the wall and passed by the mirrors and saw one's own figure as long as one was there, but no longer saw oneself when one was not there and saw oneself again when one was there again, so man sees that of which he lives, but of which he knows nothing, when he is in the body and the body reflects its own nature back to him. And thoughts are present in the form in which we have them in ordinary life only as long as the mortal body reflects them. But something else is that which thinks; something else is that which exercises the immediate activity that reflects itself as a thought in the mortal body.

When examining human thinking, one cannot say that one can find anything in this thinking that could provide any insight into immortality, because these thoughts are reflections that are evoked by the mortal body. And that which is immortal is not standing in front of the mirror now, but is reflected in the thought forms. What is it that lives in front of the mirror, in our case in the mirror? Is there any way to express this at all in human words? Yes, there is a way. But what is to be expressed here at this point is not observed by man; for he is satisfied when he can take hold of his thoughts for orientation in the outer world, when he can live in his thoughts. That something lives in this thought, which one has to describe as the will within the thoughts, as the will that is active there, - man is usually not aware of this at all, or when he becomes aware of it, he draws a conclusion, as Schopenhauer did. Then he has no direct vision, then he does not grasp himself in this volitional thinking, in the thinking volition, in what he is, but in what this thinking volition gives him, namely in the thoughts, which are only mirror images. Only when man has brought about the marriage between thinking and willing as I have described it, only then are the soul powers so strong that all thinking appears permeated by a supersensible human entity, which is of a will-like nature, but in such a way that it shows its true, will-like nature, mirrored as thoughts. As truly as it is really our countenance when we see ourselves in the mirror, so truly do we mirror ourselves in our thoughts; but it is not what we are in this mirror image. That which we are is mirrored in such a way that we can never grasp in life, in strength, in thinking, what stands behind thinking and of which thinking is only a reflection. Just as the reflection lasts no longer than the time we stand before the mirror, so too this thinking in the material body lasts no longer than it is stimulated by the actual immortal in us, which is reflected in the thought.

Another thing becomes apparent to us in the ordinary process of willing, in the process by which we commit our actions, move our limbs. While we do not notice in thinking that what is essentially mirrored in it stands behind thinking, we do not notice in acting, in the actions we perform, that behind the human will there is something everywhere that is quite unlike our world of thoughts, quite unlike that which is mirrored in thoughts. The reason there has been so much controversy in philosophy about the freedom of the will is because man does not get to know the will as it really is. He only gets to know the power of the will, but not the living entity that is really inherent in the power. And in the will, the living entity is of a mental nature. You see, that which is the actual immortal in man is so quiet, so intimate, so hidden in the external sensual world that in the thought process the thought is hidden, that in the will process it is not even noticed that every smallest will process depends on what is reflected in the thought, but which cannot be noticed at all. One only notices this when one observes the course of fate in the manner described; when one strengthens the will so that it is united, standing outside us, outside mortal man, as I have described, with the thought. Then one notices how the will is united with the thought, then one notices the two sides, which always confront us separately in life as thought and will, united; for one has only brought them to marriage. One then lives in a thought-will process. But then one has only grasped that which goes beyond death, which goes through the gate of death. And then one realizes what mistake, what tremendous mistake those have made who have often thought about the immortality of the human soul in a purely philosophical way. Those who have thought about this immortality of the human soul have always wanted to hold on to something that is, after all, in a certain way similar to that which lives in sensuality or in sensual thinking. People have spoken of a substance of the soul, have searched for something that, like a fine materiality, passes through the gate of death. That one must grasp the eternal in man outside of the body and that one needs completely new concepts and ideas for this, which no external perception, no thinking bound to the brain, can give, will become clear to mankind through spiritual science. That, as it were, the immortal consists precisely in that which has nothing in common with the sensual, that is what will gradually have to be grasped.

Such things have always been sensed; scientifically substantiated from the present into the future, they will be. Schiller says:

Do not talk so much to me about nebulae and suns.
Is nature only great because it gives you things to count?
Your subject is the most exalted in space,
But, friends, the exalted does not dwell in space.

So he pointed out that one must go beyond the spatial in order to arrive at what is actually spiritual. Now, however, for the one who thinks in materialistic terms, reality ends precisely where the immortal begins; and since for him reality ends where the immortal begins, he cannot arrive at any concept of this immortality. We see again in David Friedrich Strauß, the representative of materialism in modern times, how strangely these things are thought of. David Friedrich Strauß has a very low opinion of the church fathers. For him, they are dismissed people; but he does remember one of these dismissed people, one of these church fathers, who he liked. He expresses himself somewhat strangely about him, somewhat coarsely, but in a certain sense, cleverly. David Friedrich Strauß gives this characterization mainly because the church father said, “Only that which is not is incorporeal.” — That is also David Friedrich Strauß's conviction: Only that which is not is incorporeal. One might just as well say: what is non-spatial; but “the spiritual — the sublime — does not dwell in space”.

This is what still causes particular difficulties for the world view of our time. This world view of our time assumes that in order to understand something that can be grasped at all, it is absolutely necessary that it be linked to familiar concepts. The thinking habits of our time demand that when we speak of spiritual realities we use concepts with which they are already familiar. They do not want to be led to unfamiliar concepts, but want to have something they already know. One should point to something that they already know. This is what all philosophers have done who have spoken of a soul 'substance'. They say: the soul must simply have a substance; this then passes through the gate of death. But one can say: natural science in particular could prepare people for what spiritual science will actually have to address these things bit by bit. You all know the very simple way in which one elastic billiard ball can be steered towards another; then the other takes on any direction. And the direction that the second ball gets depends on the direction and movement of the first ball. Physics is clear about the fact that the state of motion of the second ball has emerged from the state of motion of the first and that everything that can be found in the state of motion of the second ball can be found in the motion of the first. There is a transition of the motion of the first ball to the motion of the second. But anyone who would think something completely absurd would say: I cannot imagine that the movement of the second ball depends on the movement of the first ball. But just as absurd is the thought of the soul for someone who cannot imagine that the soul-spiritual is something different than what reminds of the physical in its essence. Just as it would be if one were to demand that the first sphere send some of its substance into the second so that something would be present in the second, — so it would be if one were to demand that in the life which the soul enters into after death there should be that which can already be found in the experiences which the soul undergoes while it is in the body, only through this body.

But it is also necessary to recognize the difficulty that stands in the way of spiritual science, namely that this spiritual science must not only speak of things that go beyond the sense world, but must also expect people to accept new, different concepts than those they have in order to grasp this spiritual; that the concepts must be enriched, that one must not merely talk around with the same concepts and ideas. Therefore, what spiritual science has is often incomprehensible to those who stand on the standpoint of today's habits of thought, because they actually only hear words that sound fantastic, that appear to be coined together, and because they do not engage with what the spiritual researcher takes from his experiences. For when the spiritual scientist has brought these things alive from the spiritual world, they are comprehensible to the power of judgment. One can understand with sound judgment what the spiritual researcher has brought from the spiritual world. To do so, not everyone needs to be a spiritual researcher; one need only examine without prejudice what the spiritual researcher is able to give, and one will be able to understand it. He who says that no one can possibly admit that what the spiritual researcher says is true without becoming a spiritual researcher himself, should also claim that no one can prove by any kind of reasoning that someone is a thief if he has not carried out the theft himself. Such things seem absurd when they are expressed, but they are all the more correct in the light of a universal logic. Above all, however, one thing will become completely clear to humanity when the spiritual-scientific results of this humanity become comprehensible, when people begin to think about things without prejudice. One thing will become clear: that there is something in human nature that is a weaving and living only in the spiritual, even in everyday life. There it is, but it can only be interpreted in the right way with the help of spiritual science. Something in our daily life from waking up to falling asleep is spiritual in nature; but the materialistically thinking person will not accept it: it is the process we go through in our memory. When we remember something, when we look back on an experience we had in the past, then this remembering, this directing of our soul forces to something that no longer takes place, is an entirely spiritual process; the soul performs it only in the soul-spiritual.

One will only admit this if one has already grasped the nature of the spiritual. For, of course, from the present state of natural science, one can easily say: Yes, movement transforms into warmth, as physical research shows us; why shouldn't external processes transform into sensation and thought within us? Of course they do. They do it by evoking processes that are the mirror in which our being is reflected. One can say: natural science is quite right. Only by fully embracing natural science and not fighting it, but then also asserting spiritual experiences, can one make progress. So someone might say: So the spiritual processes are a transformation of the external processes. Just as movement is transformed into warmth, so that which is outside in the world is transformed into that which is within us. But this was only valid as long as it could not be proven that when we transform movement into warmth, something always remains that is there, always there. That has remained warmth, is never anything but warmth. This is apparent to someone who really follows the bodily process from outside his body, who follows what the body can actually do. It is apparent to him that although, when we perceive in the external world, the process that is built up by the senses and continues in the brain is a continuation of the external process, this is not correct in relation to what we remember. And it is precisely at this point that the ever-advancing science will show that, by focusing attention on the physical processes, the process of memory, which is a purely spiritual process, could never somehow arise from the physical processes. It will be possible to show, in a strictly scientific way, that what happens physically in us when we remember is not the mental process, or has more to do with it than the strokes of a pen on paper have to do with what I read. When I have a word consisting of certain lines in front of me, I do not read by looking at the word and tracing my thoughts, but by connecting a meaning with this sign through something in me that has nothing to do with what is on the paper. Thus one will come to realize that the memory process that takes place in the body has as little to do with physical processes as my reading process has to do with the forms on the paper. Memory will present itself as a spiritual process that intervenes in physical life. But then one will also recognize that already in our ordinary physical life between birth and death we are surrounded by the essence that we must grasp in a higher, more intense sense if we want to look towards the immortal. When materialism asks: What is mortal in man? and answers: Everything that man experiences here in the sense world! — then spiritual science can also say to him: Yes, you are right; everything that a person experiences here in the world of the senses is mortal in the human being. But just as an event passes by in our physical life and we remember it at a later point in time purely through the spiritual essence of our soul, so too is it with our soul. As long as we are searching for a “soul substance,” we are incapable of even approaching that which is immortal in the human being. As soon as we know that what is not even noticed in our ordinary mortal existence because it is as if a person stands before a mirror and sees only his reflection, only knows himself in the image, — as soon as we know that what what is ignored in ordinary life, what we know nothing about in ordinary life, what we only know as in an image, - that precisely this is what is retained after our death and lives in the memory of earthly life, we can also understand: What we are here, it goes as a fact, as that, as what it lives here, perishable in the human being. That which remains for the soul, the soul that does not know itself in life, that is the memory that will be incorporated into the experiences that the human being then undergoes in the purely spiritual world after death.

Only when one begins to understand what a purely soul-spiritual process memory is, only then does one point to that which continues beyond death. Here, the power of memory already lives in the formation of thought and will and reveals itself here as spiritual. In the memory that lives in us, we do not carry across the threshold of death as soul substance, but as power, that which we are in the time between birth and death. For anyone who does not aspire to spiritual science, the possibility of imagining anything in what has been said disappears immediately, for the reason that he has nothing left to remember according to his ideas. For in everything he can think of, he has in mind that he must have something substantial that he already knows. He does not want to come to the realization that he has something only as a gift of memory that he does not know.

Thus, in our memory, we are actually given something that leads us to the otherwise unknown concepts of the spiritual process by which an immortal separates from the mortal, so that we have to recognize it. And so it appears to us in something else in the spiritual research process that we must, as it were, take hold of ourselves more strongly, so that the powers of comprehension expand beyond that which would otherwise receive no attention, in order to enter the spiritual world. For example, we can hold up an ideal to ourselves that is yet to be achieved, that is just as absent in the present as a past experience. Then we also stand in a purely spiritual process to this ideal. The materialist will indeed lose himself with a kind of voluptuousness in a certain impasse; he will want the soul to have a physical relationship to an ideal. But the real relationship to an ideal is a purely spiritual one. Only those who know that memory is also a purely spiritual process can understand this.

Now, however, a person usually does not experience the ideal in such a way that he can become fully warm, let alone fiery, towards the ideal. It remains somewhat cold, even if he admires it. At most, he becomes warm when he is directly involved in a process in which the ideal lives in some way in the outside world, where he can go along with the ideal. But when the ideal is raised in his soul purely as a thought and he can then connect feelings and volitional impulses only with the ideal, so that he also directs his will towards it, and when he does this more often, when he adds these volitional exercises to the concentration, — then gradually a feeling develops in the soul that we not only have a power of intuition and memory, but that we also have something that, although it is of a volitional nature, can be described as a foreknowledge of future events. There is something prophetic in the human soul. This is not just some kind of superstition. Spiritual science shows that this prophetic gift is extremely difficult to manifest in man only because man in the physical body must use the powers that would otherwise allow him to perceive what is approaching him; he must use this power to build up the physical body; it flows into it and is transformed. Because we have already gone through the past life process, we are able to apply the growth forces that we have retained from it, in terms of soul and spirit, as a power of remembrance. As we live in the physical body towards the future, we have to apply the strength we need to maintain the body in the physical body. So it is very difficult to get to know certain forces, though not in the way people imagine, but in a much more intimate and quiet way. They are present in the human being. Spiritual research can get to know them in such a way that it learns to understand that in what is immortal in the human soul, there is something that really carries this soul's rich content through death and into the future. Through this spiritual science, man really becomes aware of the power itself that carries him through the gateway of death.

Thus spiritual science cannot answer the question, “What is mortal about the human being?” as easily as one might think. But it shows the way to find out what is mortal in the human being, by showing what lives in man as the immortal, unnoticed by ordinary attention, and how this immortal can, as it were, objectively survey one's own ordinary life between birth and death. But this can only be the case when a person comes to recognize that his being is a self-contained entity, outside of the physical, and that this self-contained entity actually has an effect on the body from outside of the body. Just as a person standing in front of a mirror affects his reflection, so the true essence of the soul affects the physical, reflecting back what it is for this earthly life. Because in earthly life we have only a reflection of our true nature, and this can only be present as long as what is reflected stands before the mirror, what we actually experience as present in earthly life is fundamentally the mortal part. Man gets to know that which underlies it as mortal, as that in which his immortal part dwells, as in his tool – I do not say in his shell, but in his tool.

In this way, the question, “What is mortal in the human being?” can be answered in full accordance with current natural science. And this will be of tremendous importance for the future of spiritual development. It will be of tremendous importance because the natural scientist can always point out when one speaks of an independent soul, of soul substance, and can always say: Yes, just look at this soul; it grows with the growth of the body, of the brain, it grows with aging. When the body falls ill and dies, the soul is no longer there. Merely inferring the soul from external appearances does not make it possible to object to facts. The soul must be recognized in a field that lies outside of facts. One must be able to say yes to all legitimate objections, not no. And spiritual science can do that. Therefore, when those who believe they are standing on the firm ground of natural science come and say, “We know that! We know that! We know that!” You must not come to us with spiritual science! then the spiritual scientist stands before them and says: Nothing, absolutely nothing, to the very last thing you say, is denied by spiritual science; for what you know, what natural science knows, that is mortal in the human being. Nothing is denied to you by spiritual science, it only shows that there is a path of human knowledge to something other than what you know. Then the natural scientist is no longer able to argue with logical reasons, but he must forbid that one knows something other than he knows. Then he has only this single objection. And that is really the only objection that can come from natural science. One cannot refute the spiritual scientific world view, because the objections that one makes, the spiritual researcher admits them all. It must be asserted: I alone have the right to decide where research may be carried out; and if you assert anything other than what may be asserted according to my will, then you are a fantasist. — From that side, spiritual science cannot be refuted with reasons, but only and solely by fiat. Spiritual science can only be eliminated if people agree to suppress spiritual scientific research by majority vote. Spiritual science cannot be refuted by logic, but only by brutality; but it will only be able to stand up to natural science if it is on a par with natural science, if it does not come up with amateurish things and wants to refute natural science with them. It must be able to show that it is capable of conquering a field in which even the old philosophical concepts of the soul's substance can no longer be applied, but for which new concepts must be created. That is why so much of what appears in the literature of spiritual science still seems absurd. But the absurdity only exists because we have never been accustomed to such concepts; that is why we reject them. Spiritual science is producing something completely new. It is not by fighting natural science, but by opposing something, that we can pave the way for spiritual science. Even in terms of its way of thinking, spiritual science can fully meet the justified demands of natural science. For if someone were to say: I stand on the firm ground of natural science; anyone who has their five senses and relies on them and on what the mind can grasp on the basis of these five senses cannot agree with the fantasies of spiritual science, — then the spiritual researcher replies: Just take a little look at yourself! You admit that for a long time people lived as those who relied on the healthy five senses. Then came Copernicus. He established a world view in relation to the outer world that flies in the face of the five senses. Indeed, it took many people a long time, right up to the present day, to recognize or acknowledge the truth of Copernicus' world view. But just as human truth found a way to go beyond the five senses in relation to the external science of the world in those days, so spiritual science will lead beyond that which is to be established by the fiat of the five senses with regard to the supersensible. For this supersensible allows even less that one should rely only on one's “healthy five senses”.

Now we see that the path of development that a person must take if he wants to become a spiritual researcher is not something that everyone needs to take. If there were only a few spiritual researchers and they established truths that the intellect could grasp, then everyone would be able to understand them. We see that the path that the spiritual researcher is led along consists of taking hold of one's own soul in order to guide it further. Just as the child must develop by being led from the time when it cannot yet say 'I' to itself, to a time when it can say it, so the soul, when the spiritual researcher has a hold on it, can develop to become a companion of the spiritual world. But here the soul must take hold of itself. This is a purely spiritual-soul process. Humanity has been on the path to this process for a long time. One of the spirits of Central European spiritual development, of whom I spoke here recently, coined a beautiful phrase that could be said to point the way for human feeling, human thinking, human will — the path that ultimately leads to the human becoming a spiritual researcher themselves. The German mystic Meister Eckhart, who died in 1327, coined a beautiful phrase. A word, so to speak, that, when meditated upon, has the power to point the soul to the path that leads into the spiritual world. You cannot just let such a word sink in once or a few times, but you have to let it sink in day after day. For behind such a saying lies a deep spiritual experience, which the one who brought it forth out of the innermost structure of his soul has already gone through. Master Eckhart says:

"He who wishes to attain the highest perfection of his being and to see God, the highest good, must have a knowledge of himself and of that which is above him, to the very bottom. Only in this way will he attain the highest sincerity.

Therefore, dear man, know yourself; this is better for you than if you knew the powers of all creatures.

Know Thyself! — the saying that already stood on the Apollonian sanctuary. But self-knowledge, which is most intimately connected with the path into the spiritual worlds, is, so to speak, the most, most difficult! Even the most external self-knowledge is something difficult for man. The philosopher Ernst Mach gives a curious example of this. In his “Analysis of Sensations” he reveals how he fared with regard to self-knowledge even in the most superficial area. He recounts how he was once crossing the street and saw his own image in a tilted mirror. He was shocked by the ugly, repulsive face that looked back at him, and lo and behold: it was his own. And when he was already a professor, something similar happened to him. He came tired from a trip and boarded a bus. On the other side, he saw a man get on, and he thought: What kind of dried-up schoolmaster gets on there! And again, the person who got on the bus opposite him turned out to be himself; he had seen himself in a mirror. And he says: So I knew the profession of Habirus better than my own. We see from this case that one can even be a famous professor and have all the qualities and powers of a famous professor and yet not have come very far in terms of the most external self-knowledge.

But much more difficult is that which can be attained of self-knowledge of the soul. And it must be said that what is often defined as self-knowledge is nothing more than an egoistic feeling about an inner experience. Truly, real self-knowledge can only be acquired through spiritual science.

But – and perhaps it does not seem far-fetched; for not far-fetched is also everything to which not only logic, but also feelings, which are caused by much of what occurs in the present is caused — this path, which must lead to spiritual science, is indicated particularly by such impulses as those just mentioned by Meister Eckhart, but which can be enumerated in many other ways. For humanity is on this path. And if we want to point to someone in more recent times who, in terms of working out the spiritual from the material, was also on the path to spiritual science, we can point to Goethe. Goethe, to mention just one example, wanted to show in his Metamorphosis of Plants how, in the leaf, in the individual leaf, there is that which can transform itself and, in transforming itself, presents itself as a different organ. But he also endeavored to implement the idea of transformation in other fields. This proved fruitful for him and led him to remarkable scientific results, some of which are still rejected out of hand by science today. And yet, many seeds for the future spiritual-scientific world view lie in Goethe's way of thinking. When one builds up one's own structure of ideas and transforms it into a living spiritual experience, one realizes how fruitful Goethe's world view is, which is so vividly contained, for example, in the small work 'Metamorphosis of Plants'. One then realizes that the highest spiritual powers, for which one must first seek words, concepts and ideas, those processes that the soul undergoes when it leaves the mortal body, already have a metamorphosis in the ordinary memory process. One needs only to have enough universality of mind to follow this process in metamorphoses, to recognize it as a life process of the soul freed from the mortal body. Then one notices that what is mortal in the human being passes away just as the flower that remains, which withers, is understood to be separate from the germ, which continues into a new plant. But it was only logical that Goethe should apply this way of thinking to the physical world as well. It is only that he is not yet understood. It must appear comprehensible that the physicist, who believes himself to be on the ground of truth when he is on the ground of physical hypotheses, rejects Goethe's theory of colors. The deeper reason for this rejection is none other than that Goethe's Theory of Colors is grasped and set forth by a human being who has allowed the inner driving force to take effect in him, which lives in the human being's spirit, and that today one seeks a theory of colors in physics that is based only on those cognitive abilities of the human being that are mediated by the body.

As spiritual science develops as a fruit of human spiritual striving, something like the Goethean theory of colours will also be recognized along with spiritual science itself. Then people will understand why another spirit, who also felt the impulse of the eternal spiritual in his soul, who, motivated by the same impulse, also wanted to comprehend the outer world, why this spirit stood up for the theory of colours, and indeed for something else — Hegel, Hegel was also one of those who were deeply connected with the sustaining power of the German spirit, which has already been described here yesterday. With all the power of eloquence that was his, he opposed the belittling of his fellow countryman Kepler, the great Kepler, who is known to anyone who has even slightly looked into a physics book as the one who found the so-called Kepler's laws. Hegel showed that these laws already contain what Newton had merely formulated in mathematical formulas. The world has otherwise noticed this only a little. Hegel has shown: Newton puts mathematical letters where Kepler has expressed his laws; he only changes a little the formulas. Newton has done nothing but expressed in mathematical terms and formulas the Kepler laws. But Hegel was concerned with the reality and not with the form of expression.

I already said that I would like to mention something that only belongs here in a subjective way. I would like to draw attention to the fact that this has happened to us several times recently, as it did there, that the person who only found the form of expression is presented as the great physicist, instead of the person who actually found the essence of the matter – Goethe. In accordance with a spiritual world view, Goethe discovered everything that is connected with the developmental theory of organisms. However, one must be borne by the spiritual, as he himself was, if one wants to see this spiritual world view as the natural developmental theory. For the spirit behind all sensuality, Goethe was strengthened, not weakened, by his natural developmental theory. But in many cases it was too difficult for humanity to understand the transformation of organisms in the Goethean way. People grasped it more easily when it was presented to them in a way that did not place such great demands on the intellect as in Darwin's account. And these things could still be applied to many, many more things.

The second half of the 19th century is the time when people fell victim to shallower thinking in many fields. In German intellectual life, the deeper impulses and germs of thought lie everywhere for that which a shallower way of thinking has stood for. It will certainly be a matter of reflecting on what the “supporting forces of German intellectual life” are; of reflecting on how the true theory of evolution must be presented not in the Darwinian sense, but in the Goethean sense. But this leads to the thoughts that, as I explained yesterday, can bring about a change of heart in many areas in our difficult times, that we have to achieve victories in other respects as well, perhaps more than we think: the victory of German intellectual life, the victory of the deeper principles of a world view, as they are prepared in German intellectual life, – in contrast to what has come over from England so often as the shallower things. This is not said in a nationalistically chauvinistic spirit but simply and historically. The German mind must realize that much that is English must be sent back to its source. And one can say: in this respect, German intellectual life can hope that the germs within it will come more and more to fruition in the future. But then that which is the German soul, the German spirit, must be defended in the same way as it is defended by our self-sacrificing contemporaries. For what is being defended here is the most sacred possession of mankind. Not only are German territory and German people surrounded on all sides by enemies as if in a fortress, but the noblest German spiritual heritage is also surrounded and besieged as if in a fortress and must be defended. Truth is the same everywhere; but it is also true that the capacity for truth is not developed in the same way everywhere. As regards German intellectual life, it may be said that the clarity and religious nature with which German idealism approached the spiritual is a beginning from which there is a gradual ascent to a truly spiritual Weltanschauung. Hence we may cherish the hope, based on truthful knowledge and not on mere feelings, that the German spirit will be given the opportunity to develop that which those who are familiar with the German spirit are familiar with in this German spirit, those who are familiar with the connection between the German spirit and the path to the spiritual worlds. And there is a word of Goethe's that the Alsatian poet Lienhard refers to in his remarkable brochure “Germany's European Mission” — a word of Goethe's that he uttered in 1813 in a conversation with Luden. He says:

“The destiny of the Germans is... not yet fulfilled. If they had had no other task to fulfill than to break up the Roman Empire and create and order a new world, they would have perished long ago. But since they have continued to exist, and in such strength and efficiency, I believe they must still have a great future, a destiny...”

In many other areas, too, there are still many German determinations to be found. But there is no doubt that the determination to lead German idealism to spiritualism, to a completely spiritual world view, also still lies within the German development. For, whatever may happen, only one thing can happen: that what has emerged from such a deeply inner experience as a word of Goethe's, which he has just placed at the end of the poem where he presents the deepest human struggle with the world spirit, will be a fruitful part of this process. It is not without reason that the German world-view has given rise to Faust, this portrayal of the struggle with the world spirit for a way into the spiritual world. Just at the time when Germany allowed itself to be overcome spiritually, to a certain extent, by a foreign world-view, the strange dictum was repeatedly expressed that Germany was Hamlet. Germany is not Hamlet. It is only a misunderstanding to believe that. In the innermost forces of German development lies something that can never be uttered by Hamlet – “To be or not to be, that is the question” is a saying of Hamlet – but the German spirit says: the spirit is the source of all being, and the soul finds its true destiny, its true essence; and “only on spiritual ground, only by looking beyond the material, can the soul unfold its full power.” That is the German development, considered in the right style, connected with the spiritual essence of humanity in general, that one must say: May the present painful events bring much more, - but that lies in the German development itself as a deepest justification, that one will have to say:

Such a victory of the German spirit must emerge from these painful times, in the face of the onslaught of all enemies of the German spirit, that, by virtue of the other purposes of the German people, it can also fulfill what springs from the words with which the most German, but at the same time the most profound poetry of mankind concludes – which sounds like a victory cry against all materialism, like the herald's call before every spiritual world view: “The transitory is not the permanent”. At the end of “Faust” we are met with what sounds like a true motto of a truly spiritual world view: “All that is transitory is only a parable”.

And the German spirit still has much to contribute to making this the goal of human endeavor. And we hope that the present difficult times will help it to fully fulfill its destiny in this direction.

In this winter series of lectures, I have taken the liberty of alternating purely spiritual lectures with those inspired by the great and significant events of the present. Today's reflections on the nature of the German national soul and its relationship to other national souls in Europe are also intended to be inspired by the feelings evoked by our time. Tomorrow, another reflection will follow, which is purely spiritual scientific. In the introduction to today's reflection, I will take the liberty of pointing out some things that have already been discussed from a different point of view in one of the previous lectures, which also dealt with the nature of the folk soul.

If one speaks of folk souls today, one encounters many misunderstandings if one takes the point of view that is to be adopted here. One is often reproached for thinking something purely fantastic. And that is basically quite in order; because our present-day world view cannot help but see a fantasy in what must be addressed as the folk soul, in addition to other real, concrete spiritual beings. It is therefore only natural that, when the folk soul, among other spiritual beings, was spoken of as a real being in my book 'Theosophy', this chapter in particular was found to be particularly strange. That is precisely what a purely externalistic world view will never admit: that alongside those entities that can be perceived by the senses, that can be grasped by the intellect and are connected with the brain, there are also other supersensible, invisible entities beings that can only be seen with what Goethe called the spiritual eyes and spiritual ears. These beings have a reality, however, just as the beings of the mineral, animal and plant kingdoms around us have reality. And so spiritual science also speaks of the German national soul as a real, actual entity. It speaks of this entity as conducting the dialogue — subconscious, unconscious dialogues with the individual human soul — already mentioned in the previous lecture on the supporting forces of the German spirit. It is impossible to give an indication of the nature of the real, true national soul without saying at least a few words about what spiritual research will eventually have to say to mankind about the nature of the individual human soul. The present official science of the soul, or psychology, approaches the human soul in such a way that it sees in it, I might say, a more or less chaotic but ordering unity, in which will, feeling and thinking act in confusion.

But now spiritual science must speak of this human soul in a sense that physics speaks of color and color nuances that arise from light. Physics is aware that it can only study the essence of light if it seeks out this light in its effects, which appear as the different color nuances of the rainbow, the spectrum. On the one hand, we have the reddish-yellow color nuances, in the middle the greenish ones, and on the other hand the violet-bluish color nuances. Just as physics now already admits that the nature of light can be fathomed by studying the effect of light through matter in the various color nuances, so the spiritual science of the future will most certainly have to distinguish in the human soul as a whole that which one could call the revelation of the human soul light, that this is lived in the human soul in three parts, as it were in the three distinct nuances, one of which must be called the nuance of the sentient soul, corresponding to the reddish-yellowish band of colors of the rainbow or the color spectrum; thus, one must speak of the soul of understanding or feeling, corresponding to the middle green color nuances of the rainbow; and thus one must speak of the soul of consciousness, corresponding to the bluish-violet color nuances of the rainbow. And it is not a matter of an arbitrary classification of the soul activities, but rather of something that has to do with the reality of the human soul, just as the colors have to do with the reality of light. For spiritual science shows that what on the one side of the spectrum of the soul must be recognized as the sentient soul reveals primarily those powers of the soul that stream out of the impulses of will and feeling and express themselves in a certain instinctive way in man ; but at the same time it shows, and this is the remarkable thing, that precisely in this instinctive nature of the soul, in this nuance of feeling of the human soul, is contained that which we shall show tomorrow to pass through births and deaths as the eternal of the human soul. It is mainly in this part of the human soul that the eternal essence of the soul is contained.

Then we have, as it were, the middle color nuance of the human soul, the intellectual soul. In this, soul expressions directed equally to the eternal and to the sensual-real, the transitory, can be found; instinctive tendencies and those which rise above them and look at the senses in order to spiritually comprehend the world of the senses.

Thirdly, we have the consciousness soul, which, in the present stage of human development, elevates man to his self-awareness, which makes it possible for man to stand in his soul in such a way that he can say: “Within me, even within my physicality, between birth and death, there dwells an I.” But at the same time, it is that which is in these powers, that which, for the present development of humanity, contains the feelings of the human soul life that are turned towards the transitory, the external, obvious reality. Just as light reveals itself in the different color nuances, so what is the unity of the human soul reveals itself in these different members of the human soul. And one can say: just as light lives in red, green and blue, so the human ego lives in all three aspects of the life of the human soul.

Now, for spiritual science, what is to be regarded as the folk soul is a real supersensible entity, not merely what a more materialistic world view sees, a totality of characteristics that climate, education or otherwise are peculiar to a nation, but for spiritual science the folk soul is a spiritual entity that works from the supersensible worlds into what are the functions of the human soul.

And now, according to the way in which the folk soul works in what is the work of the human soul, the basic character of the folk soul life can be seen through different European peoples. These are things that spiritual science has to say, so that one day it will form a science, just as the physics of color within natural science forms a real scientific discipline.

I would also like to make it clear this time that what I am going to say about the interaction of the national soul with the individual soul elements in the various European nations has not been caused or provoked by the current war events and the existing conditions of the European nations. Rather, many of the listeners here can confirm that I have been saying for years, based on spiritual science, that We are dealing, for example, when we consider the more southern peoples, when we consider the soul of the Italian people, with an interaction of this national soul with the individual human being in such a way that what the national soul does, what it has to accomplish in a dialogue with the individual soul, flows directly into the sentient soul. So that one can say: insofar as a member of the Italian nation is Italian, he expresses himself from the character of his nation in such a way that the forces of his national spirit tremble and have an effect in his sentient soul. It is with this sentient soul that the national spirit, the national soul, holds its dialogue. Of course, it must always be emphasized that the individual soul can rise and take on the general human character in every nation. What has been said here about the relationship between the national soul and nationality applies to the extent that the individual is connected to the national soul through the expressions of his life. And everything that the Italian national soul arouses in the individual sentient soul of the Italian is, in essence, Italian culture. Hence the Italian culture, which emerges directly from the passions, can be traced from the individual impulses of the people to the mighty painting that Dante created of the world. That is why what is called humanism was also imprinted on European culture from Italy. The connection of the whole human being with the sentient soul through what one feels, what one has in one's emotional impulses, insofar as that comes into its own, flows through the whole of Italian culture. Spanish culture is similar and related to this.

When we consider French popular culture, we have to say that it is the result of the direct interaction of the folk soul with what is called the rational soul. Hence the peculiarity of the French national character, which seeks to bring everything into a certain system, even if it is the system of feeling and art. A certain mathematical character is inherent in everything that belongs to this culture. You only have to surrender to the flow of a French poem or the course of a French drama to feel this result of the relationship between the soul of the people and the soul of the mind everywhere. If you look at it from a spiritual scientific point of view, this mathematical disposition of the French character becomes highly understandable.

And again, when we look at the English national character, we must bear in mind those relationships that develop between the national soul and the consciousness soul. That is to say, the English national character is primarily shaped as follows: through the consciousness soul, the English national character is directed outwards to the struggles and congruities of physical reality, to that which is transitory in life. Hence the empirical character, the outward-looking character of English culture, which can be traced right back to Shakespeare, despite the greatness of Shakespeare.

And if we then go to the center of Europe, preferably to German culture, we must point to a relationship to the folk soul, a relationship of the individual to the folk soul that can be expressed directly as a connection of the folk soul not with a single soul element, but directly with the self, with the I. Therefore, the impulses that the national soul has to stimulate flow directly into the individual Germans. And it can then express itself as the ego struggles to reveal itself not only in one direction, but through the various members of the soul life, alternately or cohesively. Hence what I had to say eight days ago about the supporting forces of the German spirit, the direct influence of the spiritual world on the individual human personality. Therefore, it is not the human passions, the human passions wrestling with something transcendental, nor the ratio, the intellect wrestling with the transcendental, nor the consciousness soul being active, but always the direct confrontation of the individual human being with his divinity, of the individual human being with the spirits of the transcendental world. But this brings about the peculiar thing in the whole German development, that the individual German must always take up the highest impulses of spiritual life. We have a German development in which we see individual great characters appear. Again and again, the individual great character has to start anew, so to speak, without being able to tie in with what is historically given, because he has to let what the soul of the people has to give him shine in his deepest inner being.

But there is another aspect to this: since the German is always compelled to establish a direct, elementary relationship with the folk soul, this folk soul must also have an ever-present effect on him with its elemental power, and he always again impelled to go back to the purest sources of popular life; and he feels strengthened and refreshed when he can sense his connection with this popular life.

That is what the German feels impelled to express when he wants to consider his relationship to the supersensible world. This is also what gives the German world poem, Faust, its special magic. We see Faust living in the midst of a culture that has grown old, as it were; we see how he has allowed the individual expressions of this culture to take effect in him, and how he now strives to go directly to the sources of all knowledge, to enter into a relationship with individual spirits, with the spirit of the earth, the world spirit. We see how he strives to achieve what could be called a rejuvenation of the whole human soul. There has even been mockery, at least contemptuous talk about what stands as a kind of rejuvenation scene at the beginning of the second part of “Faust”, where Faust is in a kind of sleep state and the spirits of the cosmos permeate him, in epochs, as the night passes, with what they have to give him. But anyone who knows that such things can only be depicted in images will not be able to succumb to such a misunderstanding. After Faust has first tried to rejuvenate what has grown old in him through sensory life and the world of external science, a relationship is established in him between the elemental forces of his soul life and the supersensible world, and through this he is rejuvenated so that he can then accomplish all that is presented to us in the second part of Faust: that he can enter the great world in order to work there as an active force; that he can take the path to the mothers, where he has to discover the primal forces of being in that sphere, of which the materialist will always say it is a nothing, of which the one who knows something about the spirit must always use Faust's words: “In your nothingness I hope to find the All.”

But we also see in Faust how the rejuvenating powers of spiritual life work in him through the fact that he is portrayed as a German spirit. These rejuvenating powers work in him in such a way that in the end, when he goes blind, everything that could be called his connection to the physical-sensual world dies. And while it grows dark around him, a bright light shines within him. That is to say, he has come to the forces that Goethe really drew from the essence of the German national soul and that are awakened in him in such a way that he has sensed the rejuvenating power of true German life in the external culture that has grown old. These rejuvenating forces work in the soul in such a way that what his soul thinks and feels and does is seen directly in his inner being as the thoughts, feelings and will of the divine-spiritual beings themselves. spiritual beings themselves and feels connected to the spiritual world itself, which works in him as a rejuvenating force that does not allow his culture to grow old; which always gives him hope that, if any branch of culture has become spiritually dry, so to speak, the rejuvenating forces can bring about a new germ. This direct proximity of the national spirit to the individual soul of the human being, in turn, distinguishes the soul of the Central European from that of the Eastern European.

In a remarkable way, Russian Slavdom presents itself to spiritual science. The Russian has his national spirit as a ruling power, so that this national spirit does not, as with the Italian, for example, directly into the sentient soul or as with the Frenchman into the intellectual soul or as with the British into the consciousness soul nor does it dips into the ego; but that the folk soul, as a spiritual, hovers over the individual, to which it is looked up like to a cloud, while below, with their soul forces, the individual works, into whose soul forces the folk soul does not reach. Hence we see among these Eastern peoples that the individual soul powers, which have not yet been grasped in the stage of development, work together in an anarchic way. Because the national soul-life does not bring about their inner harmony, these three soul-forces work as if in anarchic confusion; they cannot find the possibility of being in harmony with each other. This is the peculiarity that seems strange to the Western European when he turns to the spiritual culture of the East. This lack of togetherness of the national soul in relation to the togetherness of the national soul with the individual human soul is what distinguishes the German from the Russian. And this distinction becomes particularly apparent when we turn our spiritual attention to the actual forces of the German national soul.

How does the development of German culture enter into the whole evolution of the world? After the Germans had had their encounters with the Romans and the southern peoples, German culture presents people who are directly seized by the power of the human in their being here in the world. To mention just one figure, we see Siegfried before us; we see the other figures of the Nibelungen before us. They carry the forces through which they are called to work in the world directly in their souls, and they feel that which they have there in their soul as that which guides, rules and sustains the world in general. What has been preserved in the popular mind, in the spiritual life, of this relationship between the soul of the people and the individual soul, as it already appears at the beginning of Central European culture, what has been preserved there, we can find it characteristically in a similar way to how the relationship to the spiritual world appears to us in mysticism. The mystic feels that which courses through him as the same that courses through the entire cosmos. He feels himself to be part of what he calls the Divine, the spiritual. One need only compare what pulses through Siegfried or the other figures, which are echoes of the oldest coexistence of the German folk soul with the individual soul, with the figure that has maintained great popularity within Russian folk life, the figure of Ilya Muromets. There we see how he, as a human being, feels the divine-spiritual in the distance, how he looks up to it, how it is something for him that is not directly in his soul, for which he can at most sacrifice himself and give as a champion. The courage, the strength in the Siegfried nature, the humility, the direct sacrifice in the Muromez nature.

And we can say: That which we see in the early days of the German flowering is like something that then disappears in the turmoil of the later times, succumbing to foreign influences. And then, in a wonderful way, from the twelfth, especially the thirteenth century onwards, we see a renewed effort of the German spirit shining through the rejuvenating forces of the German folk soul.

Take figures such as Walther von der Vogelweide and Wolfram von Eschenbach. We see how figures and poetic subjects are indeed taken from the West, but how what is taken from the West is only the scaffolding and how an immediate connection with the most elementary forces of the supersensible world, for example, inspires Wolfram von Eschenbach to to make out of his Parzifal one who undergoes his journey to the Grail through the powers of his own soul; in that he seeks in the outer world, he wants to expand his soul powers with every step and to the same extent bring about a spiritualization in his soul. In this period, to which Wolfram von Eschenbach belongs, we see a deepening and at the same time a rejuvenation of the German character.

And then we see again how foreign influences gradually assert themselves; how, as it were, the German character ages. But we see the rejuvenating forces of the German folk soul at work throughout all this aging. And we see these rejuvenating forces of the German national soul emerge in a remarkable way after Germany was made like a cultural desert by the enemies all around it in the Thirty Years' War; we see these forces glowing, we see a working out of the national forces, which in turn undergo a complete rejuvenation. Where do these rejuvenating forces come from? Here we must refer to Lessing, who in his works, in what is his spiritual testament, points to the immortal, the eternal in human nature – in that testament, however, in which the very clever do not want to believe. But at the end of his testament, he also pointed out how he sought knowledge, not the knowledge of the learned, who think they are at the pinnacle of education, but the knowledge of the simplest, most elementary forces of the people in primeval times. A rejuvenation, a refreshment of knowledge is what Lessing means when he says: Must every single person have traveled the path by which the human race achieves perfection in the same lifetime? Why could not every individual have existed more than once in this world? Is this hypothesis ridiculous because it is the oldest? Because the human mind, before it was dispersed and weakened by the sophistry of the school, immediately fell into it?

And so we have this deliberate immersion in the popular in order to arrive at the highest wisdom. Anyone who considers his connection with the development of the German people can only say: in Lessing we see an influx of the rejuvenating forces of the German national soul.

And again, in Herder and in Goethe, we see how they, the one supported by the other, delve into the German folk song, into German antiquity, and how they, stimulated by the rejuvenating forces of the German folk soul, achieve an elevation of the poetic and cognitive potential within them. And we see how Goethe created his Faust out of what had arisen in the midst of the people – the Faust figure, which he first knew only through the puppet theater, that is, through what lived within the people. Goethe and Herder experienced a rejuvenation of their lives through their penetration into the impulses of the folk soul. It was Lessing who also placed the Faust problem in its time, who pointed out that what was fundamentally present in drama in his time – figures such as those that lived in the people in old plays – should be brought to the stage again. And he gave a scene that draws on an old folk tradition, that draws on the connection with the spiritual world.

And if we visualize the trend of the Romantics, who sought a connection with the spirit through immersion in German folklore and mysticism, we see, for example, in Novalis, a deep immersion into the spiritual world.

When we consider all these circumstances, many things can be explained that have certainly already been emphasized, that have been accepted as something that has been recognized through observation, but that have not been understood in their context. The extraordinarily brilliant Karl Hillebrand has beautifully juxtaposed the characteristics of Western and Central European peoples. What he has to say in his very beautiful treatise on the Western world view finds complete confirmation, but also a thorough illumination, through what spiritual science has to say. Hillebrand emphasizes that the Italians brought European culture, the Spaniards mathematism, the English empiricism. And now he ponders: What is it, then, that the German spirit has to contribute to the general spiritual process of humanity? And in his answer he really does come up with an excellent, precise characterization of what the German spirit has to bring to humanity: “The German spirit is the first to have found the idea of the organism.” For those who think only in a British way, the organism does not exist. The essential is viewed from the outside, but the direct organic life and weaving does not appear to the eye. The rationalist of the West seeks to understand reality through historical ideas; but to immerse oneself in the real so that life is grasped in the real — Hillebrand also knows that this is the peculiarity of the German mind. And so it is precisely through spiritual science that the misunderstandings prevailing among European nations with regard to Germanness will come to light more and more.

It must truly be said: It is understandable how the German spirit, in its struggle for an inner, elementary, direct connection with the soul of the people, can be so difficult to understand. That which characterizes him, that which is in his own nature, and that which exists within his nature, is something that is organically connected with the spirit, that he must experience directly in the objective connection with his soul, and that is so difficult for the spirit, for example, which in his soul life grasps the folk soul only with the consciousness soul. Herman Grimm, who had such a thorough and beautiful understanding of the workings of the German national soul, says a beautiful word about the Englishman Lewes' biography of Goethe, which is indeed outstanding in certain respects: “When one reads the biography, then, if one, as a German, experiences Goethe's nature directly, one must say: Yes, this Mr. Lewes, he writes about a person who was born in August born in Frankfurt in August 1749, who experienced a youth so similar to Goethe's, a person to whom Goethe's life events are attributed, to whom Goethe's works are ascribed, who dies in March 1832, but from whom nothing is noticeable that the German observer feels and strives to prove in his Goethe.

And it is, after all, very understandable that the most intimate German conception of the world, the comprehension of the organic-living, seems improbable to the Western people. And so it could come about that, in a grotesque misunderstanding, the French philosopher Bergson was able to give a lecture around Christmas time in which he said that the German essence lacked a living grasp of the organic-living in the present, that the whole German essence had become a mechanism.

One has the feeling that this French philosopher, Bergson, who certainly has many depths in his nature, which he owes precisely to German idealism – Schelling – and which he then expresses in his own way, is lacking in depth when it comes to the German nature.

One may find it strange that this philosopher views the German nature as mechanistic because he believes that the old idealistic life has vanished. He judges the German people by the fact that German cannons are now facing his people. It is just as if Bergson had expected the French to be met, not by rifles and cannons, but by Germans reciting Goethe or Schiller poems to them. Since they do not do this, people, including philosophers, notice nothing of the German spirit, but only see the German mechanism, which confronts them in rifles and cannons.

But in many other respects, too, what is most intimate in the German spirit is difficult for those to understand who do not want to get involved in the most intimate peculiarity of German intellectual life, in which the soul of the people and the soul of the individual interact. Because this seems to me to be quite characteristic, I would like to share three sentences that were born, so to speak, out of the deepest, most intimate peculiarities of German development; these sentences are formulated as if the German wanted to express the essence of his soul in them, as he has overheard it in his national spirit.

The first sentence: “In the mind lives the spark in which the world soul reveals itself in the human soul.” This sentence was spoken by Eckhart, the German mystic. It may well be said that it is truly spoken from the essence of the interaction of the folk soul with the individual soul. Now try to translate this sentence into any Western European language in such a way that it is really translated. You will not be able to do so because the folk spirit of another language does not produce what the translation of this sentence would be, which so correctly expresses the content of the sentence in the sense of German mysticism.

The second sentence: “The German does not want to remain in a closed state of being, he always wants to become.” The German thus regards his nationality as something that he sees as an ideal to strive for. Fichte says: One is Italian, one is French, but one becomes German by feeling one's Germanness intensively and effectively within oneself; just as Faust feels that which he “always strives for”. “The German becomes, he does not want to remain in a closed state of being.” Try to translate that again so that it conveys this intimate sense. You will see that you cannot.

The third sentence is one in which Hegel expresses what appears to him to be the connection between the supersensible and the individual human soul. Hegel says that in the transition from being to non-being, from non-being to being, lies the living becoming, in which Fichte also grasped the essence of man in the ego. Not in the rigid state of being, but in that which is always creating, which always has within it the potential for transition from non-being to being, from being to non-being. This third sentence is eminently German: “Being and non-being unite in becoming to form a higher unity.” Try to translate this sentence into a Western European language, and you will not be able to.

What is German in the sense indicated will be particularly difficult for Eastern Europeans and Russians to understand. And it must be right to focus on the nature of the Russian people in our present day. For it is precisely the infinite vilifications that come to us from all sides, including from the east, that show the greatest lack of understanding of the German character. For decades, the eastern European character has been preparing to erect a barrier, a chasm, to the central European character.

Of course, in Western Europe, people are trying to capture in strict logic what the German seeks in a variety of ways, including in a variety of back and forth ways, because he must always remain in living unity with the supersensible if he is a German in the truest sense of the word. But this logic is, after all, a strange logic. And it is especially apparent to us now, when, out of such strange logic, it is still being said, despite everything that has happened: Who wanted the war? and then the strange implication is made that the people of Central Europe wanted this war. These logical arguments are on the same logical level as the sentence: “It is your fault, Germans, that the present wars can be waged at all, because you invented gunpowder.” The reasons that sound out to us from the immediate events of the present are more or less the same. We can even be blamed for the fact that the war in the newspapers is being waged against us, because the Germans also invented the art of printing. If this had not happened in Central Europe, the invective and abuse of the West could not now befalling us.

Many currents must be emphasized, which, when viewed in their entirety, compose everything that comes to us like a spiritual atmosphere from the East. There we see how, after the first half of the last century, something arose in Russia that was called Slavophilism. If we consider Slavophilism as it has now developed, we can discern three aspects in present-day Pan-Slavism. The first aspect, which arose radically, is that Slavophilism believes that Western culture is corrupt, that it is ripe for decline, and that Russian culture must save European culture. That is the first aspect. The second is: in the West, individualism reigns. This is not entirely incorrect if one understands it correctly, because one can call that coexistence of the individual soul with the folk soul an individualism; the individual wants to experience his divine-spiritual directly with his own soul powers. But Slavophilism considers this individualism to be something harmful.

And as a third reason is given: that the Western European and the Central European live out their religious feelings out of the enthusiasm of their soul, not out of mere humble devotion to a spiritual element that hovers like a cloud above the people and above the individual. This is why Dostoyevsky, for example, said: “We Russians must form the synthesis; that is, we must synthesize, we must form the confluence of all European cultures. For just as we speak all languages and understand all civilizations, so we also understand everything that has influenced all cultures and can express it in all freedom. We also understand human life in such a way that man stands by his God as the one who humbly bows before what he recognizes as the God hovering above the individual. Therefore we do not let ourselves be bound by a legal system; that contradicts what the individual directly experiences in his childlike humility. Thirdly, Dostoyevsky cites the Orthodox religion, of which he says that it never appeared as a militant church like the Western European one.

What these three statements of Slavophilism express is basically what has inspired many, at least the important minds of the East, what has filled their souls and then also become popular, what has been passed down from leading personalities to the people, and what has an enormous effect. We can distinguish different phases in this Slavophilism. Take, for example, Khomyakov. He still approaches the matter from the standpoint of spiritual knowledge. Orest Miller, a thoroughly noble man who was deeply immersed in Russian folklore, turns away from the dark side of Slavophilism and takes up what Khomyakov also emphasized: that the Russian ideal is not yet alive in every individual Russian. Thus we read in this Slavophile: “Our fatherland condemns the yoke of bondage, godless flattery and servility, nauseating falsehood, soulless and disgraceful apathy, black lawlessness in the courts and all manner of shameful deeds.” Or: “We will be the democrats among the other nations of Europe and the heralds of humanitarian principles that promote the free and independent development of each tribe.”

Orest Miller, who is well known in Russian folklore, was also enthusiastic about such a national ideal. However, when Khomyakov increasingly began to deify the Russian people instead of seeking the divine in the heavens, Orest Miller dared to voice a few objections. The result was that he was dismissed. But we see how what has been smouldering in the East for a long time is now haunting the West and is taking shape entirely out of the Russian character.

Thus we see how perhaps the most outstanding Russian, Soloviev, takes it up in his own way, but idealizes it, one might say spiritualizes it, elevating it to the spiritual, how he ties in with Slavophilism. But not in the way that a German would say: If the power that lives in the folk soul is to take effect, it must take hold of the individual human being, it must work through the soul forces of the ego; the individual human being must be the channel of what the folk soul has to say to the world. Thus Solowjew does not stand by the forces of the national soul, but he stands so that he also points upwards to that cloud-like spiritual image which stands above the individual in a spiritual height, in a spiritual distance. And then he says to himself: This Divine-Spiritual will work on the national soul. This Divine-Spiritual has set itself the task of carrying out a certain mission through the Russian people. And it does not matter what the Russian people are like. Whatever the case may be, what has to happen will happen by a miracle. Sinful or not sinful, vicious or not vicious, foolish or wise – that can do nothing to help it; but that which is at work there, it works through a cosmic miracle, simply through people, however they are. These are Solovyev's own words:

“That power which will give a new and complete content to the history of mankind can only be a revelation of that higher, divine world; but the people in whom that power will reveal itself must become the mediator between the human race and the superhuman reality, the free, self-conscious instrument of the latter.”

The human race, by which he means his people, is to become the instrument for the divine miracle that will take place, without the national soul allowing the individual souls to receive the powers for what the Russian people will accomplish in the development of humanity.

When we see that one of the most significant and best seers is far removed from what constitutes the character of the German being, we understand that a man like Boris Chicherin, who died in 1904, was unable to penetrate very far when he wanted to place himself on the peculiar basis of German thinking, when he wanted to tie in with Hegel. In his great work 'Science and Religion', Boris Chicherin attempts above all to develop the idea of how the human soul, through the ideas and thoughts it can develop within itself, gradually finds its way up to a point where it can mystically grasp the great divine rule. He tried to carry out this idea in jurisprudence and political science. But he fell from favor and was dismissed as Mayor of Moscow after Alexander III came to power, when he gave a speech that was completely imbued with the idea that what man can grasp in his soul can truly merge with the Russian essence.

More and more, we see how Slavophilism takes hold of that which those who could see through it a little had to say: it is no longer about some ideal, about something conceptual, but about something quite different. It is about asserting not some supernatural, not some conceptual, but simply the immediate physical powers of a race. And I believe it is good if a Western European does not choose a star witness who is a Western European, but someone who could have known. And someone who could know, as we shall see in a moment, says of Slavophilism, after it had passed through the minds of Katkov and Aksakov and others: “Slavophilism had become a fairground commodity, filling with wild, animalistic shouting all the dirty streets, squares and back alleys of Russian life.”

But the man who said this, and who also said another telling word about what Slavophilism had gradually become, he knew! The other word he said, directing it against Danilevsky, was: “The Russian writer lacks the strength to rise above the gloomy present; he content himself with the task of summarizing the contradictions prevailing among humanity into a well-rounded system and to draw from this system some practical postulates for his own fraction of humanity to which he himself belongs.”

All this can be seen as a consequence of what has been said: that the individual soul forces work chaotically, inharmoniously, at the moment when the divine life hovering over the individual is not grasped, not grasped in the soul of the individual himself. And this is particularly emphasized by this knowledgeable spirit in these words. And who is the knowledgeable spirit? It is the same one about whom a well-known Russian speaks the following words:

The man of whom the Russian prince Trzbeizkos says these words spoke, as I have quoted it, in turn of Slavophilism, from which he himself also started, even if he idealized it; for it is Solowjew himself who speaks about Slavophilism in this way. What is important is that we hear from an informed source what has been brewing in the East and is now coming towards us.

But, you see, even at the highest level of Soloviev's thinking, there is still something anarchic in the soul of the Eastern man. For whereas Solowjew, as early as 1880, in his “Criticism of Abstract Principles,” expressed himself as I have quoted, he comes, at the end of the eighties, to realize how far what is reality, what surrounds him as reality, is removed from what he has dreamed. Then the demand arises in him that politics should become moral. In “Morality and Politics,” Solowjew says the following: “We must not delude ourselves: the politics of selfish interest, which in international and social relations has hatred in its train, is transformed into the politics of anthropophagy (he means man-eating), which in the end destroys all morality, even in private and family life. For man is a logical being and cannot long remain in the monstrous discord between the principles of private and political activity. We are preached about our special sublimity and mission, but let us remember that the resulting and mutually exclusive claims must ultimately, in the name of cultural sublimity, lead to a fight to the death and the right of violence."

Thus Solowjew himself, who must gradually look away from reality in order to live in peace, one might say in peace of mind, with what he has dreamed up as an ideal, a spiritual Slavophilism: “The Russian people are not only an ethnographic unit with its innate characteristics and material interests, but a people that feels that above these characteristics and interests the cause of God hovers; a people ready to sacrifice itself for this cause; a theocratic people by vocation and duty.

But Solowjew also sees that what he dreams of and sees has not yet become a duty, not even an awareness, in his people. And one may use his words when answering the question he raises: why Europe cannot love what is really going on in the East. Solowjew himself raises the question: Why does Europe not love us? And he gives the answer. It is at the same time the answer for much that comes to us from the East like a spiritual aura in our immediate present. He asks this question: Why does Europe not love us? And he answers it in 1888: “Europe looks at us with disgust, because it sees the decisive thing not in the power and mission of Russia, but in its sin.” So Solowjew. But there were also very hard realities that had to be faced by this soul in order for it to arrive at such a conviction. It was especially hard for him when he had to see what Slavophilism had gradually become, which he himself had to say had become a fairground commodity. And finally, he finds it only logical that this Slavophilism should have come about in the end, because the Russian people, without looking at what they themselves first wanted to make of themselves, were to give Europe directly what they are. Solowjew finds it consistent that the Moscow University professor Yarosh should have praised Ivan the Terrible as “the perfect model of the qualities of a Russian in general and of an Orthodox and a tsar in particular”. This was said not in jest but in complete earnest, and Solowjew finds it consistent. For, he argues, if you look at what the Slavophiles actually have in mind when they speak of the Russian people, then it basically comes out typically in Ivan the Terrible. Nothing else could have come out as the ultimate consequence, Solowjew argues. But now he asks himself the question: how does Slavophilism come to such strange forms? Solowjew saw before him how the Slavophiles gradually said: the West is rotten, we can't use anything from it; new, young life must flow from the West to the East, and this new, young life is to be found with us. Solowjew saw all this. But in a certain respect he is thoroughly a genuinely Russian man, such a Russian man that he had something left over, one would like to say, for those who at least had the courage to carry this last consequence through. Of Katkov he said: “He had the courage to strip rational religion of all ideal embellishment and to present the Russian people themselves as the object of religious worship, not in the framework of the supposed virtues of the people, but in the name of factual power, of which the state is the living word or the embodiment of the deified people.”

That is what Solowjew says. But he asks himself: Yes, but where does the Russian, who is full of humility, get it all from? That was a question for Solowjew. He wanted to examine where it actually is in the Russian that is shown by those who threw the provocative Slavophilism into the people as a firebrand. And lo and behold, he found a strange answer. He examined the works of Danilevsky, the successor of Katkov and Aksakov. And he found that the people who hurl and have hurled fiery torches against the West had initially borrowed them in the thought-forms, in the whole logic, from the French Jesuit pupil Joseph de Ma istre, Solowjew could prove that the whole stamp of thought of the Slavophiles is borrowed from the one who is a Western European spirit; that Western European spirit who at the beginning of the 19th century established the doctrine: People cannot come into the spiritual through what is within themselves, but only and alone through authority, and he means the papal authority. That which she decrees can lead people to the spiritual world. If you want to read about de Maistre, you need only read the beautifully written article that Georg Brandes, the all-rounder, wrote in his “Geistesströmungen des neunzehnten Jahrhunderts” (Spiritual Currents of the Nineteenth Century) – the same Brandes who who is, of course, less a gardener of intellectual culture, who does not like to plant, but who knows how to cut the flowers everywhere and put together fantasy bouquets that may seem very ingenious to people. But if you want to get an idea from these bouquets, you can easily get everything from Brandes.

Thus Solowjew had made a strange discovery, which was illuminating for him, though. That with which Europe is to be invaded and overcome from the east comes from the— as Solowjew says—Jesuit pupil, that is, from his thoughts into the thoughts of the Slavophiles. And so Soloviev has no choice but to say the characteristic words at the end: “A tiny morsel from the intellectual banquet of the West proved sufficient to nourish our national and political consciousness for half a century, and a single one of the countless twigs from the Western European tree of knowledge of good and evil were not only proudly contrasted with the whole tree from which they had been plucked, but even contrasted with it as the Russian tree of life, which should grow and embrace the whole world.

That was indeed a remarkable discovery. But Solowjew pursued the matter further. And finally he discovered a remarkable book by Bergeret: 'Principes de politique.' And he found that this reactionary spirit Bergeret also reappears with his thought forms in the Russian Slavophiles. And finally he discovered a German book written in 1857 by a 'strange fellow', Heinrich Rückert. I do not believe that there is a person here in this hall who knows anything about this book. I also do not believe that there is anyone in Berlin who knows anything about it, except perhaps scholars in this specialized field. The book is entitled: 'Textbook of World History in Organic Development'. But Solowjew says: Russian patriots have also copied from this book. Now he had it together. Now he knew the forces that had come together to be effective, to be led into the field against the West. Now he knew what had seduced even such fine minds as Orest Miller and others. And Solowjew spoke the words:

“Our patriots condemn various views because they are Masonic. In this case, their own view of Russia and patriotism is doubly condemnable, from our point of view and from theirs, because it is alien, un-Russian, slavishly transplanted from foreign soil.”

That was certainly an important revelation. And after this revelation, Solowjew did not find many friends among those who had been his friends before. But this Solowjew was really a strange person. After his first Slavophile period, after Alexander II had been murdered, he gave a fiery speech in which he advised the successor to prove himself to be truly Russian. Solowjew saw this “genuinely Russian” in the fact that Alexander II naturally had to pardon the murderers of his predecessor; the idea of the sublime must first be expressed in this. And they “behaved Russian” in response to this speech. Solowjew was chased away, he was chased out of his position. He had already had the fate of seeing that some of the things he had seen in his idealism were different in reality than he had dreamed them up.

Now, when you bring in such an impeccable star witness as this great philosopher is, you can see how, little by little over decades, a current bordering on megalomania has arisen in the East that must necessarily lead to arson in the end.

I have chosen to invoke Soloviev as a characterizer of the Russian character and the Russian national soul in contrast to the German national soul because we are particularly accused by Russia of not being able to understand the Russian character. Well, I think we can help ourselves by not characterizing it ourselves, but by having it characterized by someone who lived in such a way that he was interwoven with Slavophilism, albeit an ideal Slavophilism; that we call upon such a one, upon whom we may indeed call.

And if we now add this to what has been said about the relationship of Germans and Central Europeans to the outside world, then much of what has happened becomes understandable from its intellectual underpinnings. What is said about Germany in our times often coincides with nonsense and futility.

What the German feels to be his essential nature must be particularly offensive to him in this time; offensive for the very reason that from such a consideration what has been said from other points of view can also be derived: the great hope for the future of German activity and of the German spirit. This German spirit, when we consider its relation to the soul of the German people, appears as a spirit that tends to deepen the spiritual life of the whole cultural development of mankind.

If only those who so glibly speak of the German character from abroad would observe in detail the struggles of those souls who are truly gripped by the German national spirit. Then they would not, as I stated last time, depict something like Romain Rolland's “Schultze”, but they would see something different; because in many places something different can be seen, as I have only given a few examples of.

In this lecture, I wanted to point out how German idealism itself is still a germ, how it must develop into a flower, into fruit, into a complete grasp of the spiritual world, which is grasped in its true, concrete vitality, precisely because the German national soul is connected with the individual souls.

A personality comes to mind, a man who died as a grammar school headmaster in Bromberg in 1867. He is a very different kind of spirit in German intellectual life from this 'Schultze' of Romain Rolland. He is Johann Heinrich Deinhardt. His treatises are written from a thoroughly German way of thinking. They contain a remarkable passage. His treatises were published by his friend Schmidt, including a treatise on the immortality of the soul, which was written in a simple style to his friend, who was then his editor. In it, he wants to show how it occurred to him that man, even while he is here in life, is working on an immortal body; that everything he accomplishes serves to organize an immortal body that passes through the gate of death. — Thus we see this simple school teacher on the path of spiritual science.

And so much more might be cited. In such instances the co-working of the German national soul is fulfilled through what the individual strives for. In such matters it is revealed how this German national soul provides the individual soul with the impulses to work towards the very first sources of knowledge and to link the individual soul life of the human being to the eternal in the soul life. But we will continue this discussion tomorrow.

Today, however, I would like to summarize what I had to say about the supporting forces that are contained in Germanness and that are shown precisely in this ever-renewed connection to the very first sources of human knowledge and human experience; I would like to conclude the consideration that I have given to the German national soul in relation to other national souls, with the words of a little-known Austrian poet, who, from a truly German soul, one might say, from a dialogue with the German national soul, published his “German Sounds from Austria” in 1881. In these “German Sounds from Austria” by Fercher von Steinwand, we find a poem that shows so well how vividly the individual German can feel in it, in what lives and moves, always rejuvenating the German essence, as the German folk soul. It presents itself to us as in a vision. As if all those who are interested in it come to the Kyffhäuser mountain to see as guests the mystery of the Kyffhäuser, the mystery of Emperor Barbarossa resting within, who keeps the power of the German essence hidden like a mystery. And for Fercher von Steinwand, one of the guests who come here represents the German spirit: the spirit, as already mentioned, that Fercher von Steinwand, the poet of “Deutsche Klänge aus Österreich” (German Sounds from Austria), also feels as the spirit that constantly rejuvenates the soul of each individual because it always allows that which speaks from the world of the stars, from suns and moons, to shine within; the spirit that speaks to the heart in the most intimate sense, because it speaks of the vastness of the universe; this German spirit, this rejuvenating German spirit, is what the German poet from Austria, Fercher von Steinwand, lets speak with words, in which I would like to summarize what I have tried to hint at today in terms of my feelings about the German spirit, especially in comparison with other European national spirits:

What springs from the riddles of this earth,
What finds hearts, what masters minds,
What flows eternally speaking from the stars
And reveals an inimitable God,
What seemingly gets lost in time and the world
And yet shoots around us in a thousand streams:
That is the primal power of the German spirit,
And to speak it clearly is the oath it has sworn!

In the course of these lectures, I have often emphasized that it is quite natural, as a matter of course, that from the point of view of the majority of people today, objections about objections must be raised against spiritual science. But I also emphasized in the lecture I gave here on the question of immortality from the point of view of spiritual science that genuine. Spiritual Science wants nothing to do with what is all too often done in its name, but that it is in complete harmony with natural science. But it is also in complete harmony with what a healthy philosophy has to say. Since this is noteworthy for our consideration today, I would like to emphasize this harmony with philosophical thinking in a few introductory remarks.

What spiritual science always has to assert is not based on philosophical speculation, but on what has been called the inner experience, the inner experience of spiritual facts; it has to assert the independence, the self-contained nature of the human soul — to put it more popularly: that the human being has a spiritual-soul existence that goes beyond the physical-bodily. I said that this is entirely consistent with a healthy philosophy based on scientific principles, because many people, from the way of thinking of our time, perceive such an assertion as the extreme of all unscientificness. It is easy to say from a scientific point of view: How can one speak of the human soul as something independent when physiologists show that everything is dependent on what develops physically in the human being. We see how, when a part of the brain is injured, disturbances occur immediately due to the loss of a part of the brain functions. Must we not be led to the thought that the soul activities lie in the normally behaving nervous system or brain? One can point out how mental abilities grow with the adolescent human being, how in old age, when the external system withers, hardens, mental abilities decrease and so on. On the basis of such observations, many a train of thought could be formed that would have to suggest the idea that spiritual experience basically consists in nothing other than the activity of the nervous system and the rest of the organism. Let us hear what an astute philosopher, Otto Liebmann, whom I have mentioned in my book “Riddles of Philosophy,” has to say about this. He is not one of those who make assertions based on superficial thinking, but rather he states what the facts of the analysis of human thought are capable of providing. He deals with the belief that the human soul exists only in the physical, and says remarkable words, corresponding to a sharp-witted philosophy that coincides with the current state of natural science. In summary, he says: It is by no means certain what Munk and others have established regarding the dependence of mental activity on the brain, because, for example, an injured part of the brain can be replaced by other functions. But if we had reached our goal, then in principle nothing would have changed. That is to say, modern philosophy says that no matter how far one advances in the study of the connection between the soul and the physical, one can only know that one must use certain internal organs in order to think, feel and will. We can draw the parallel that we need certain parts of the brain for the soul, just as we use the hand to grasp. But when we use this hand to grasp, the mechanical action of the hand is added to the soul. We cannot speak of the soul actions of the brain in this way. However, this is only because the investigations of natural science are not complete. As it moves forward to prove the connection between the physical and the soul, it will find that there is a different connection between thinking, feeling, willing and the nervous system than between the hand and grasping. It will find that they are connected in the same way as the imprints that feet make in soft soil are connected to the soil.

What specifically can be found in the brain can be derived from the soul's activity, just as footsteps can be derived from feet on the earth. Just as there could be no connection between walking and footprints without solid ground, so it is with everything that is done in the physical body. Everything that a person thinks and wills leaves an imprint in the nervous system in the physical body; but it does not emerge from it, any more than footprints emerge from the earth. One needs the physical body as a surface for resistance, just as one needs solid earth to walk on. Therefore it is self-evident that one must find imprints. It is a scientifically legitimate endeavor to find them; but it is unscientific to want to extract from the physical what has been impressed by the soul-spiritual. In this respect, Liebmann's assertion is false. The imprint is only the accompanying phenomenon of the soul-spiritual. It is precisely this that natural science will prove in the most eminent sense by its means; it will show how one can follow the traces, but will not want to explain them from within the organism. Natural science is already on this path; today, full-fledged proof of this could be provided. Spiritual science does not dispute any of the facts of natural science; spiritual science fully recognizes natural science. It only rebels against the unwarranted claim of the natural scientists to be doing something that they themselves do not know about — against the despotism of the scientists. This goes even further. One could almost grasp how they are driving individual philosophers into what spiritual science wants to present, following on directly from the example already given by Otto Liebmann. What he says is exemplary in terms of acumen and dissection. He says that someone might say that a hen's egg contains not only egg white and yolk but also a ghost; that it embodies itself, pecks open the shell, runs out and immediately pecks up the scattered grains. One could understand that someone would take this as a joke. But Otto Liebmann certainly does not mean it as a joke. He continues by saying that there is no reason to object to this, except that the preposition “in” must be understood not spatially but metaphysically. Understood in this way, it is quite correct, says Otto Liebmann. The fact is that an astute philosopher must admit: one cannot object to the statement that a chicken egg contains not only yolk and egg white, but also an invisible ghost that materializes. Otto Liebmann does not believe, however, that one should form a worldview immediately after reading a few books, but wants to carefully consider how one sets one's thinking in motion. From the spiritual science lectures, one can see how what Otto Liebmann addresses here as a “ghost” that materializes is present in the human being himself as a supersensible being.

Today I cannot talk about the methods that are used to detach the soul and spiritual from the physical and bodily, and to discover something in thinking of which one knows nothing in ordinary life; likewise to discover something underlying the will and feeling, of which the will and feeling are only an impression. For the spiritual researcher, what Otto Liebmann describes here in theory in regard to the chicken egg can become an inner experience for the human being. Spiritual science will not claim that it can present it ghost-like, for instance in a halo of light, to the physical eye; if it did so, it would be a physical and not a spiritual experience. But it can be realized consciously, just as the experience is mediated by the bodily in everyday life, but only by detaching oneself from the bodily. Otto Liebmann sensed that the bodily is based on a spiritual. Spiritual science proceeds by showing how the spiritual-soul methods lead to developing the consciousness of what Otto Liebmann speaks of. This consciousness can be developed. Just as the outer, sensory world becomes an object for ordinary consciousness, so too, when a person frees their soul and spirit, they become an object themselves: they look at themselves from the outside.

It could be objected that one would then claim to be in harmony with philosophy, but it remains to be seen whether Otto Liebmann would accept these musings or declare them to be just that – musings. But suppose that in the time when the telephone was yet to be discovered, one physicist had spoken to another about it, and the other had said that it was impossible. Does that mean that the telephone as we know it today is not in line with what physics was at that time? This is how it is with spiritual science. With a way of judging as suggested, one would be forced to fight against all human progress from the prejudices of a once adopted point of view.

Man can truly free himself from the physical body. From this point of view, some light will be shed on the mysteries of sleep and death. When man frees himself from the physical body, he enters a state in which he can see through his entire humanity as it is in the physical world. Only now is true self-knowledge possible. Only now do you become an object, like the hydrogen that is otherwise in the water only becomes an object when it is released by the chemist. Now you are able to relate this new insight to states of consciousness that cannot be related to each other in ordinary everyday consciousness: the experience of being awake in relation to the experience of being asleep.

When a person is absorbed in sleep, the spiritual and mental have stepped out of the physical. Otto Liebmann's “ghost” temporarily detaches itself from the physical, and a purely spiritual-soul relationship is established between the state as one gains it through spiritual development and the state of sleep; a relationship as between what I am now experiencing and a memory of what I once experienced. As I look at what I once experienced, so I look at the state of sleep and find that the spiritual and soul-life is outside the physical and bodily from the moment I fall asleep until I wake up. One must connect with it spiritually and mentally. So one overlooks the two parts of human nature, the physical body that has remained in bed and that which has left, just as one overlooks hydrogen and oxygen when they have been separated from water. But even more: one sees that what has remained as corporeality is indeed a duality, namely the physical body and that which prevents it from following its own chemical laws, which makes it a living being; this is the etheric body – the word is not important – a finer body of forces. The word etheric body should not be pressed; it has nothing to do with what is called ether in physics today.

What goes out during sleep, namely the word used for it, can be ridiculed. Let people ridicule. What goes out is the astral, the actual soul body and the I. So we have the fourfold human nature before us: on the one hand the bodily and the etheric, on the other the soul, in which the I-nature is embedded, as it were. In ordinary sleep, the I is not able to produce consciousness because, at the present stage of humanity, it is developing its I-activity in connection with the bodily-physical. You can't walk on air either, and just as little can the I-consciousness develop without the resistance of the bodily-physical; it develops from it. In sleep it does not find this resistance and therefore cannot come to consciousness. It develops a dull consciousness; but this is only a paradoxical expression, since it does not come to consciousness.

Likewise, from the moment of falling asleep until waking up, the soul body is continuously active. We could compare it to the way we are active when we think about something that happened some time ago. Its activity is a reverberation of what it has experienced in the etheric and physical body. We can imagine the meaning of this reverberation as follows: We think, feel and want in our waking hours with our etheric body, which offers resistance within the physical body. That is, only the thoughts that reflect the effect of the etheric body resonate. Because we are so active in the etheric body, we imprint the after-effects on it: what we think during the day is impressed on it. But the ether body offers resistance; it has its own inner movements. It is these that constitute the life that permeates the physical body. By forcing into it what is carried out in our thinking, we impose something alien on it; after all, its primary purpose is to convey life. Because of the tensions that arise between the ether body's two activities, the astral body cannot absorb what has been imprinted on it. During sleep, it resonates with what we ourselves have pushed into our ether body during the day; it is like a memory of what we have thought, felt and willed during the day. Thus we can say that the human being cannot develop consciousness in relation to his ego during sleep, but that the astral body resonates with everything that has taken place in us during the day through the activity of the soul. This activity of the astral body cannot come to consciousness either; for if it continued for a long time, it would intensify to such an extent that we would become fully conscious of it every morning, with a clear memory of what had been forced into the astral body. We do not have to visualize all the individual acts we have performed during the day, but rather the activity of thinking, feeling and willing. By exercising these, we give the astral body a structure, a general imprint – not through the individual acts – in which it resonates. Then, in the morning, we have, in the image suggested, we can say, in what we experienced the day before, not in thinking, feeling, willing, something new. We would overlook this if the astral body did not have to develop the urge to return to the physical and ether bodies, that is, to wake up. The highest tension leads us to submerge into the physical body. Otherwise, one should be able to draw out, at least for a very short time, the force that one has to leave behind in the physical body and in what is called the etheric body during sleep. In what can be called the real, spiritual view, one actually revives what can be called the unconscious power of the etheric body, making it flash. One must then wait for the moments when the etheric body also detaches itself during waking life; it is like a blood pulsation: the etheric body is first more intimately connected to the physical body – and then withdraws. By using such moments, one gains consciousness of the etheric body for a brief moment. Then the supersensible consciousness flashes: one is in the spiritual world and can ask questions in it.

We see what an intimate process underlies it. What really happens is like something that flits by. If you want to put it into scientific forms, what remains is like a memory, like a memory of dreams that flit by. Therefore, in spiritual science one does not arrive at success by stringing together conclusion after conclusion on what one already has. It is not a logical recollection, not a thinking, but a growth arises through such fleeting moments. Therefore, the spiritual researcher, when writing down what he gains in this way, cannot proceed as one who describes from memory. He cannot, for instance, claim that a lecture he is giving for the twelfth time will be easier because it is fixed in his memory. If one really wants to be honest, in spiritual science one cannot allow anything to become fixed in one's memory; rather, one must always speak anew out of the inner work of the soul, not out of memory. That is why a lecture is as new the fourteenth or fifteenth time as it was the first time. It is much more a deliberate performance, a continuous active process in the soul that develops activity. Therefore, in the case of an honest spiritual presentation, the person who presents something from direct contact with the spiritual world will try to shape the words anew each time. It is precisely for this reason that only inner, genuine honesty can lead to the presentation of spiritual science. It is said that anyone who wants to lie must have a good memory. The spiritual researcher, on the other hand, must be imbued with honesty to the highest degree. He must not color; then what he says will already correspond to what he does not need to remember in the ordinary way. But the way of remembering of ordinary consciousness cannot be applied. |

Through such insight into the structure of the human being, one sees through the nature of sleep. In Vienna, I described this process as the separation between the physical and etheric bodies on the one hand, and the astral body and the I on the other. This is only to be understood relatively; relationships remain and are established. While the astral body, as it were, resonates in its feeling back, it encounters the ether body in its ordinary experience, and in this way, what it would experience purely is mixed with what happens in ordinary life, and dreams arise. They are chaotic or more or less lawful, even prophetic, mixed with what can happen in ordinary life. If Schopenhauer had not judged merely from the ordinary philosophical point of view, he would not have seen the world merely as will and representation; but he would have seen that the representation can be condensed in itself, that one can soul-spiritual can be consciously experienced in it as spiritual, and that what he sees as will in the human organism pours out into the whole environment and is revealed for the spiritualization of the entire world. In the astral body, that which makes a person more at the end of the day than at the beginning resonates. The same occurs in all of life. To understand this, let us think of a plant and the ripening seed; let us let this image take effect on us. But that remains in the etheric body; the astral body only resonates. But it takes the ether body with it through the gate of death: and now, drawn out of the physical body, the astral body can develop full consciousness together with the ego; it is now suddenly imbued with the life-force of the ether body, and consciousness emerges. But then, when it is so animated – because the etheric body is actually the provider of life for the physical body and cannot serve for more – when the extract is drawn from it, so to speak, what only maintains the life functions is expelled into the rest of the etheric world. Through the spiritually held consciousness, which arises from the impetus of the astral body and the ego on the extract of the ether body, the human being must first struggle until he comes to the use of the new consciousness, in which he spends the time between death and a new birth. During this time, the human being accomplishes a great deal. We can only gain insights into the length of time that passes if we consider the individual human life in the context of all earthly lives. Then we can see what attracted him to the earth, what led him from the spiritual realm to this life; the forces that led the human being down have thus found their conclusion, their goal. Meanwhile, the earth must have changed so much that the person can experience something new. Therefore, it takes centuries for a person to gather his strength to descend into a new life on earth.

In the time between death and a new birth, one must also imagine two alternating states of inner experience. In everyday life we have waking and sleeping; in the time between death and a new birth, there are alternating periods, successive states of inner activity and of isolation from the spiritual environment, where one knows nothing of the spiritual environment but inwardly lives out what one has previously absorbed in it. These experiences are like a mighty inner image arising from within oneself. Then again, one is completely absorbed in the spiritual worlds and incorporated into them.

One can assume a spiritual center in the time between death and a new birth. In the first half, what has newly begun in the last life on earth is processed; in the second half, what is taken up is what makes the spiritual-soul permeate the physical person in a new life on earth.

What is presented as spiritual science only appears to contradict natural science. In the future, spiritual research into the values of human life will advance in the same way as the physical sciences do in their own field. Spiritual science still appears to many to be a fantasy because they shrink from the strict mental work and mental discipline it demands. Many would like to arrive at spiritual science by easier means than are possible. They do not want to take the difficult step, which consists in a further development of consciousness. The progress of chemistry can be utilized without being a chemist; in the same way the results of spiritual research can be appropriated. And even if one cannot engage in spiritual research oneself, one should at least endeavor to cast aside one's prejudices. But many would like to arrive at spiritual science by a more comfortable route than by overcoming their prejudices, and then use it primarily for their own benefit in life. Misunderstanding of spiritual science is the result of such an attitude.

Natural science will increasingly reveal itself not as the source of answers but as a field that poses questions in new ways. The answers will then come from spiritual science – the answer that Faust craves:

Mysterious in broad daylight
Nature cannot be robbed of her veil,
And what she may not reveal to your mind,
You cannot force from her with levers and with screws.

You cannot penetrate its inner workings with levers and screws. You have to illuminate it with the light and power of the soul.

I would like to take the liberty of outlining tomorrow a world view from the perspective of spiritual science. Today, as an introduction, so to speak, I would like to precede it with a description of the world view of German idealism.

It is possible to speak of such a world view of German idealism if one attempts to extract from the innermost being of the German national soul, so to speak, what has been attempted by this national soul in the greatest period — in terms of intellectual life — to get closer to the riddles and secrets of the world. If we consider the impulses and forces assimilated by the national soul in those days as still active in the second half of the nineteenth century and continuing into our own time, when the world picture of German idealism has receded in the face of other endeavors, where it has lived hidden, as it were, as an urging force in the development of the national spirit, then one can also speak of such an effective world view in the present. However, we must bear in mind that, due to many things that have arisen in our intellectual life and have become dominant for the generality of this intellectual life, this – I would say – most “original German” intellectual construct of German idealism has receded. But especially in these days we may express our hopes that this world picture of German idealism will again come to the surface and incorporate its strength into the general process of human development.

In my lectures this winter, but also earlier, I have often mentioned a name that was borne by one of the most German minds of the second half of the nineteenth century; I have mentioned the name Herman Grimm, the great art historian. And it may be said that what I have ventured to suggest here about Herman Grimm can, especially when one considers what Herman Grimm achieved as an art historian, as an art observer and in other ways through his entire literary work, be proof that it is born directly out of German feeling, out of German thinking, in short, out of the innermost impulses of the German national soul. When Herman Grimm tried to lift up his soul to that which presented itself to him—more from his feelings than from philosophical reflection—as the world view of the Goethean worldview, he had to place this world view alongside the other which in modern times has found the widest dissemination and the widest interest; that world view, of which its adherents, its believers, repeatedly claim that it is based on the genuine and correct assumptions of science. This world-picture, which in a certain sense now holds sway in the minds of many, Herman Grimm, moved by his intuitive perceptions, desired to set beside the other, which presented itself to his imaginative fancy as the world-picture on which all Goethe's work and activity was based. I have already mentioned the conclusion which Herman Grimm arrived at when he made this attempt. He said:

“Long ago, in his” — Goethe's — “youth, the great Laplace-Kantian fantasy of the origin and the former destruction of the globe had taken hold.” Herman Grimm wanted to suggest the idea that if Goethe had wanted to profess this Laplace-Kantian world view, he would have had plenty of opportunities to do so because it had already taken hold in his youth. And now Herman Grimm continues:

"From the rotating nebula – which children already learn about at school – the central drop of gas forms, which later becomes the Earth, and, as a solidifying sphere, goes through all phases, including the episode of habitation by the human race, over inconceivable periods of time , and finally to plunge back into the sun as burnt-out slag: a long process, but one that is completely comprehensible to today's audience, and one that no longer requires any external intervention to come about, except for the effort of some external force to keep the sun at the same temperature."

Herman Grimm alludes to the world view that is so widespread today: that once upon a time there was nothing but extraordinarily thin matter, that this thin matter clumped together, began to rotate, to move in circles, that from this the world building gradually formed, the planets split, that then on the earth – the one of the planets split off from the central gas drop – in the course of time the mineral, the vegetable and the animal kingdom developed from the gas, and that then the whole course of evolution took on that form which presents itself to us as human 'history'. But then, later on, there would come a time when all living things would have to wither and dry up, when everything would fall back into the sun, and with it all life would sink back into inanimate matter. Many people believe that this world view is the only one that can be achieved on the solid ground of natural science. And, as I have already indicated, it is easy to make this world view comprehensible. Herman Grimm says of it: children already learn it at school. You just have to carefully slide a cut-out card through a drop of oil floating in a liquid, stick a needle through it from above and turn the needle to set the whole thing in motion; then smaller drops separate from the larger oil ball and move around the larger one. And so, there you have, quite “evidently,” the origin of a small world system, and from that you draw the conclusion that the origin of the great world system must have occurred in just the same way. However, I have always pointed out how obvious it is, even to a child, that the world could not have come into being any other way; but in this experiment, people usually forget one thing – and one should maintain perfection when demonstrating something. For it is usually not taken into account that the “Mr. Teacher” or the “Mr. Professor” is standing there, turning the needle and setting the whole thing in rotation, and one must not forget oneself in an experiment that one does. Therefore, if one wanted to accept the experiment cited as proof, one would have to place a giant Mr. Teacher or Mr. Professor into outer space.

Herman Grimm continues:

So said Herman Grimm. In contrast to this, it may be pointed out that the entire period of German Weltanschauungsidealismus in its striving for a Weltanschauungsbilde was basically a protest against the fact that the culture of the time incorporated precisely this world view with the most fruitless perspective; and it may be further pointed out how it actually came about that such a world view could take hold. But to do this, it is necessary to point out a little of the way in which, so to speak, popular thinking, the world-view thinking of the present day, has come about. And since it can be noted again and again how little account is taken of all the circumstances that are drawn upon in these arguments, I would like to point out that what I have to say in this regard is really not only of this war and is not said merely because we are living in these fateful times; rather, as many of the listeners here present know, it has been said and advocated again and again, not only in Germany but also outside of Germany. I would like to emphasize this in particular because it could very easily be thought that these discussions lack objectivity precisely because, in our fateful times, they draw attention to what can help to guide the German soul to what is rooted in the deepest depths of the German national spirit.

If we want to grasp the development of our newer world view, we have to go back – to not go further back – at least to the point in time when, under the impression of powerful external discoveries about the world building of space and also about the world building of time, humanity began to work on the renewal of the world view as well, as it must present itself to the human mind. In this context, it must be pointed out time and again how the work of Copernicus and what was achieved by minds such as Kepler, Giordano Bruno and Galileo in the wake of this work, basically provided the first impetus for the world view under the influence of which present-day education still stands. Today, I would like to focus on the extent to which Europe's individual nations and peoples have worked towards this world view, which now surrounds us in the consciousness of most thinking people; and how, on the other hand, the world view of German idealism has been incorporated into what Europe's peoples have contributed to the common world view.

The spirit that can appear to us as particularly characteristic in the — I would like to say — reshaping of the world view of modern times is that of Giordano Bruno, who was burned in 1600. By pointing to Giordano Bruno, we must point out the contribution that Italian culture, Italian thinking, and Italian striving for a world view has made to general world culture. In earlier lectures I pointed out that the life and striving of the human soul can be seen in three forms of expression by a true spiritual science: as sentient soul, as mind or emotional soul, and as consciousness soul. and that in this surge of inner experience, which comes about under the influence of the forces of the sentient soul, the forces of the mind or emotional soul and the forces of the consciousness soul, the actual self of the human being acts as the all-uniting element. I have also said that today one can certainly scoff at this classification as an arbitrary one, but that in the future spiritual science will make it clear that the division of the human soul into a part of feeling, a part of understanding and a part of consciousness is just as 'scientific' as the division undertaken by physics in order to divide light into seven colors or — we could also say — into three color groups: into the yellowish-reddish part, into the greenish part and into the blue-violet part. Just as one will study the colors of light in this threefold division, not out of arbitrariness but out of an inner nature of the thing, if one wants to come to a result at all, so the human soul in its wholeness must be studied in the three “color nuances” . The reason why the same mental operation that is accepted in physics is regarded as mere speculation in spiritual science is that today we are not accustomed to approaching the soul in the same way that we approach the nature of light in physics. I have also pointed out that the essential thing about the national impulses, in so far as they take hold of the human soul, consists, for example, in the case of the Italian people, in the fact that the impulses which play from the Italian folk soul into the soul of the individual Italian ripen the soul of feeling in the latter , but not in the sense that he is considered as an individual, but as a member of his people; so that a person who strives for a world view within Italian culture will do so as a person pulsating with the power that works through his sentient soul. And if we look at Campanella, at Vanini, and at other spirits in the newer age of Italian culture, we see that it was Giordano Bruno who most vividly expressed this aspect. Bruno, in the dawn of modern times, seizes with the powers, which we say are the powers of the sentient soul, that which Copernicus has brought up as a spatial world view?

Let us take the medieval world view. Man could see no further than the sky, which was bounded by the vault of heaven, in which the stars were set. Then there were the spheres of the individual planets, with the spheres of the sun and moon. Such a world view corresponded to the senses. But it was only compatible with the view of the world of space that preceded Copernicanism. As Copernicanism — I might say — descended into the infinite capacity for enthusiasm of the soul of Giordano Bruno, who with all the depths of his sensibility recognized the world, this view arose in him: What was called the vault of heaven up there is not up there at all; it is not a real boundary, but only a boundary up to which the human view of space comes. The world extends into infinity! And embedded in infinity are innumerable worlds, and dominating these innumerable worlds is the world soul, which, for Giordano Bruno, permeates this perceived universe in the same way that the individual human soul permeates the individual human elements that make up our organism. One needs only to read a page of any of Giordano Bruno's writings to realize that the enthusiasm kindled in his soul by Copernicanism led him to direct his hymns – for that is what his writings on revelation are – to the infinite world building permeated by the soul of the world. And so will others who, like him, have been inspired in their quest by his folk culture. Thus we see how in Giordano Bruno we are confronted with a world picture which everywhere sees not only the material and spatial in the world, but sees everything material and spatial at the same time spiritualized, ensouled; how the individual human soul is for him only an image of the entire world organism, which is permeated by the world soul just as our individual organism is permeated by our soul.

This world view of Giordano Bruno stands before us — I would like to say — formed from the same basis of feeling as the older world view of Dante; only that Dante's world view took up in its poetic creation what had also been handed down from earlier times and led into the infinite, but into the infinite supersensible. I have already pointed out how Giordano Bruno can teach us lessons that are so necessary to learn in the face of the newer spiritual science. For, in the first place, this newer spiritual science is always objected to on the ground that it asserts something that contradicts the “five senses” of man. Now, nothing contradicted the five senses of man more than the world-picture of Copernicus, which made on Giordano Bruno the impression just characterized; nevertheless, the world-picture of Copernicus has entered, if gradually, into the thought-habits of mankind. But other things have also become part of people's thinking. Just as Giordano Bruno called out to his contemporaries: “You imagine space as being limited by the blue vault of heaven; but this blue vault of heaven does not exist, because it is only the limit of your perception,” so the newer spiritual science must speak in the face of what the older world view sees in birth and death as the limitation of the world view. For what appears in birth and death as the limits of the temporal is just as little really there outside of human perception as the blue vault of heaven is really there for the spatial perception outside of human perception. It is only assumed as the boundary of the spatial because the human spatial view only extends as far as the blue vault of heaven. And because in relation to the temporal, human perception only extends to birth and death, birth and death are assumed to be the limits of the temporal; and today, with spiritual science, we stand at the same point in relation to birth and death as Giordano Bruno did in his time.

I would like to say: in order to effectively impress what emerged as his world view on the culture of the time, the stirrings arising from the sentient soul that Giordano Bruno gave to this world view were needed. It is as if what he has to say about the world does not in the least engage his intellect, does not in any way trouble his reason – one has only to read a page of his work to find confirmation of this – but as if everything emerges for him from the most direct intuition, that is how Giordano Bruno speaks. Thus, at the end of the Middle Ages, the Copernican world picture was accepted, which was bound to be accepted because it was so deeply significant for human progress. And so we can say: the “nuance of feeling” of the soul's life is clearly pronounced in the world picture of Giordano Bruno and also in that of those who, with him, received their most significant impulses from the Italian soul. For that is the significant thing that has come from this side to the present day: that all philosophizing, all the gathering of thoughts into a world-view, has flowed out of this most direct life of feeling. What warms the worldview with inner strength comes from this source. Therefore, we may say: insofar as the individual Italian places himself in his nationality, the enthusiastic soul speaks out of him when he wants to work out a worldview.

If we now turn to another current – one of those currents that then led to the modern world view: to the French current, we also find an excellent spirit at the starting point of the newer world view current; but if we look closely, we see him facing the origin of the world view under completely different conditions than Giordano Bruno: Descartes (Cartesius). He is also a spirit who, like Giordano Bruno, belongs to the turn of the sixteenth and seventeenth centuries, but he starts from completely different premises. Let us take a look at these premises as they present themselves in this outstanding mind. What is it that he starts from, in contrast to Giordano Bruno? In Giordano Bruno, we see how he is seized by an ever-increasing enthusiasm for what gives him the foundations of the modern world view. With Descartes, we see the opposite: we see how he starts from doubt, how he realizes that everything that arises from the external world or from within the soul as knowledge, as insight, as experience, can be doubted as to whether it is a reality, whether it is justified, whether it has more justification than a passing dream image. Descartes comes to doubt everything; but he seeks knowledge, to know with inner powers. First of all, he looks for the characteristics that knowledge must have in order for the soul to accept it; and for him, clarity and distinctness are these characteristics. What can present itself most clearly and distinctly to the soul bears the mark of certainty. I would like to say: in the sea of doubt in which he initially finds himself, he realizes that he must seek something that presents itself to him with clarity and distinctness, with transparency; for only that can count as a certainty for him. So it is not the original enthusiasm that drives him, but the striving for clarity, for distinctness and transparency. From this it then follows that he says to himself: And even if I doubt everything, even if everything I could perceive in the external and internal world were only a dream image: I cannot doubt that – whether it be a dream or not, I am thinking this; and if everything that takes place in the sea of experiences and that I can doubt is not, and this is established with clarity above everything: I think – then I am too! And from this clarity and distinctness, the thought arises in him: everything that presents itself to the soul as clearly and distinctly as this model of clarity and distinctness has legitimacy; one may think about the world as one must survey it: I think, therefore I am. And now let us see from this starting-point with Descartes and his followers how a world-picture comes into being that thirsts for clarity and distinctness. This clarity and distinctness was prefigured in Descartes' soul in that he was a great mathematician, and above all a special thinker on the basis of geometry. He demands mathematical clarity for everything that should belong to this world-picture. He and his successors then went on to say: About the world of space and about everything that moves in space, one can gain clarity and distinctness, one can form an image that is inwardly as clear and distinct as only mathematics itself is clear and distinct. But I would like to say that the soul-life actually escaped this world-picture. Not that Descartes denied the soul, but by taking certainty: I think, therefore I am —, he did not take it in such a way that one would get the impression that he delved into the soul as he delved into the external world of space, into what happens externally. What happens externally in space gives him the opportunity to survey the details, and also to survey the context of the details; but the interior remains more or less obscure. He said to himself: “Certain ideas that arise in the soul are clear and distinct; these are ‘innate’ ideas; by arising clearly and distinctly, they structure and organize the soul internally. But a connection between the inner-spiritual and the outer-spatial did not arise for him; they stood side by side like two worlds. Therefore, he could not — like Giordano Bruno, who thought of everything as inspired by the world soul and of this world soul pouring its spiritual impulses into everything — come to think of the soul in everything spatial as well. He said to himself: When I look at an animal, a spatial structure presents itself to me; I can look at it like another spatial structure; but it does not show anything other than spatial structures; therefore it appears like a moving automaton. He did not find in animals that which moves the animal. He found it only in himself. Therefore, he ascribed a soul only to human beings, not to animals. He called animals “living machines” — and with that we have the beginning of a mechanical world view. They were not so bold – neither Descartes nor his disciples – to deny what was present from the old religious tradition, this inner soul, but they sought to consider it as belonging only to humans; and in animals, they considered it as presenting its creations to the soul in the way that mathematical creations present themselves to the soul.

Do we not see clearly and distinctly the working of the intellectual or mind soul, the middle soul, in the striving for clarity and distinctness, which has increasingly become the characteristic of all work on a worldview in France? Until recently, this remained the basic feature of the current that worked from this perspective on the construction of a general world view. One might say that everything in a worldview that is mathematically transparent, that can be expressed in mathematically clear thoughts, that can be presented in such a way that one thing mathematically follows from another, came from this worldview – up to the world view created by Auguste Comte, where everything – from the simplest phenomena of nature to human social coexistence – is to be presented as in a large, powerful painting, with one sentence always following another in mathematics. It would be interesting to show how this nuance of the mind or soul, this systematizing soul, permeates this entire culture, how it forms the innermost nerve of this culture.

And if we now turn to a third current that also had an enormous influence on our intellectual culture, on our intellectual world view of the second half of the last century, if we turn to British culture, we find Bacon, Baco von Verulam, as the dominant spirit, in whose footsteps all of England's other leading spirits still follow. And how does he assert what he has to say? He said to himself: Mankind has lived for too long on mere ideals, has busied itself for too long with mere ideals and mere words, and it should now turn its attention to external things, to the things themselves, that is, to those things that present themselves to external observation ; one could only arrive at a true picture of the world by directing one's eyes and other senses to what is taking place in the external world, and only allowing “thoughts” to be valid insofar as they bring what is happening outside into a context. Bacon became the philosopher of experience, of the world view of experience, the world view that serves to summarize what is happening externally. Hence we see how, in the course of this school of thought, an outstanding mind such as Locke denies the possibility that the soul can gain any knowledge from itself; all it can do is to stand and observe the course of the world; then what it can observe will be written on the soul's blank slate. In this sense, the soul itself is a blank slate, a tabula rasa; not as with Descartes, innate ideas arise that are connected with the essence of the soul. Locke crosses out all innate ideas. For him, the world view arises only from the fact that the human soul focuses on its surroundings, that it analyzes, synthesizes and reflects on what is going on outside. This current extends right up to more recent times. People like John Stuart Mill, Herbert Spencer and others are influenced by an impulse such as that just mentioned. One would like to say: with such a world view, everything that the soul could achieve by developing inwardly and bringing up what it does not yet have when it is placed in the world in a natural way, is rejected, so that it must stop at everything that presents itself externally and apply all the soul's strength to summarizing what presents itself from the outside.

When I first tried to find a concept, an idea for this kind of English philosophy, especially for John Stuart Mill, about fifteen years ago – this is presented in my “World and Life Views in the Nineteenth Century” – I struggled to find a suitable expression to characterize John Stuart Mill's world struggled to find a fitting expression to characterize John Stuart Mill's world view; and even then I had to characterize this world view in such a way that I said: This point of view is that of the 'spectator of the world', it is not the point of view of a soul that works inwardly on itself with the belief that it can advance in the knowledge of the inner connections of things through this inner work. John Stuart Mill also takes this standpoint as a spectator, for Mill was also one of the followers of Locke and Bacon, and he faces the world in such a way that he stands before what is presented to the senses externally and what can be joined together in thoughts, just as thoughts are joined and dissolved in everyday life.

Now we see how, in yet another way, Giordano Bruno, Descartes and Bacon in the way they are characterized work on the creation of a world view, in German, Central European intellectual culture on the emergence of a world view; we see how, in solitude, a profound German mind seeks to gain a world view from the depths of the national soul. It is easy to misunderstand this thinker, who strives for the highest possible insights for a human being, and to ridicule him; but when we speak of German intellectual life, we must draw attention to this one man: Jakob Böhme, who lived at the end of the sixteenth and the beginning of the seventeenth century. It is certainly easy to misjudge this simple shoemaker from Görlitz, for he did not speak as did Copernicus or Giordano Bruno, who drafted a world picture out of his elementary intuitive perception; nor did he speak out of a striving for clarity and distinctness, as we find in Descartes, and he spoke even less like Bacon, who wanted to summarize what presents itself outwardly to the senses. Rather, he spoke in such a way that when he delved into his soul or was with nature, something was there that had not been there before; he spoke of how an inward path is traversed that leads to the innermost secrets of existence. He spoke of what ignited within him when, as a shepherd boy, he once looked into a hole in the ground at the top of a mountain and saw a metal vessel full of gold in the recess. He said that this experience ignited something within him, and he wanted to say: A spark has been kindled in my soul, which has been ignited by the spirit that is weaving in the world; I felt connected to the spirit living in the world. And he goes on to tell us how he pursued this experience in his soul and also lived in a state of soul alienated from everyday life for seven days, how he had gone through a “paradise and realm of joy,” how he did not feel connected to reality through his senses, nor to what the senses presented through his mind, but how he felt connected through his soul to what invisibly and supersensibly reigns in things. But when he told this to his master, with whom he was then apprenticed, the latter told him to get out of there, because he could not use any young house prophets! And many still speak like this master today; in this respect, people have not become more understanding.

But if we delve into Jakob Böhme, we see how he wants to tie his soul to what pulses through the soul spiritually and emotionally. While Giordano Bruno directed his soul outwards, in order to see the 'soul of the world' everywhere, which he assumed, it is the case with Jakob Böhme that he only wants to form and shape his soul inwardly, that he does not want to look at the soul of the world outwardly, but rather immerses himself in it, so that he participates in the life of this soul of the world. Participates, I said. This is the starting point for world views that arise from a dark urge, for Jakob Böhme works without external scholarship, only from his soul. It is the beginning of the striving of a soul that draws its impulses from the impulses of the German national soul: this immersion in what is otherwise only observed or what is presented in clarity and distinctness. Jakob Böhme would not have understood what Cartesius strove for; for him it was not a matter of clarity and distinctness, but of allowing the soul to live the life of the great world soul. And if he could do that, then it did not matter to him whether it was clear and distinct, because “it is simply experienced!” And this “it is experienced” has remained like an impact, like a ferment within the striving of the German national spirit. Those spirits whom I mentioned in my lecture of eight days ago are the continuers of that first germ which was in Jakob Böhme; one can still see in them how they only want to strive clearly for what was already in Jakob Böhme's striving, which can be expressed by saying that he wanted to experience the secrets of the world — not just look at them!

Now, however, we must look at a second starting point for the more recent striving for a worldview if we want to recognize all the forces that are inherent in this newer striving for a worldview. This other starting point is often more admired today by people who are striving for a worldview than the starting point of Jacob Boehme; it is the one that is also found in a German mind, and again in an eminently cosmopolitan mind, namely in Leibniz. His world view is similar to that of Giordano Bruno, but expressed in a German world view nuance. If we want to characterize the Italian world view, we have to say: it is born out of the sentient soul. In the same sense, the French world view is born out of the mind or mind soul; especially when studying Cartesius, one notices this to a very special degree. The British world view is born entirely out of the consciousness soul, out of that consciousness soul which, especially in the stage of observation, is able to focus on what is external and what the mind can bring to consciousness from it. The German view of the world emerges from the I itself, from the most intimate inner workings of the soul. And just as light is present in both the red-yellow and the green-blue-violet, so the I is present in the sentient soul, in the mind or emotional soul and also in the consciousness soul, , but is therefore also a continuous back-and-forth striving, sometimes striving for the sentient soul, as with Jakob Böhme, sometimes more inclined towards the intellectual soul, as with Leibniz. What Jakob Böhme strives for inwardly as a way of living in the soul of the world, Leibniz strives for through the intellect, but not, as is the case with Descartes, not as a mathematical mind, but as a soul that has a clear awareness that man in his essence is a part of the whole world. And so Leibniz said to himself: What I am as a soul, a conceiving being, is basically everywhere, underlying the whole world. What we see in space is not a mere spatial construction, but the reality is that everything that is reality outside is of the same kind as that which is within me; only my soul comes to an alert consciousness, as it were. In the beings outside, which are not human, there are also such basic components as are present in humans. Leibniz calls them “monads.” What is “really” in them is consciousness. Only the monads of the mineral and plant kingdoms have something like a sleeping consciousness; then they become more and more aware and aware, to finally come to self-awareness in the human kingdom.

For Leibniz, the world is composed entirely of monads, and if you do not see the world as monads, it is because you see it indistinctly – as it is with a swarm of mosquitoes, which, seen from a distance, appears indistinct and looks like a cloud, but as soon as you get closer, it dissolves into the individual mosquitoes. So, for example, the table in front of me consists of monads, but these monads are seen pushed together like the individual midges in a swarm. Thus, for Leibniz, the entire world consists of individual monads, and just as the individual monads are mirrored in the whole world, so they are a microcosm in the macrocosm. One must imagine that the entire world is mirrored in every single monad, and a harmony implanted by the original monad spreads throughout the whole.

If one wants to characterize the salient feature of this Leibnizian world view, one must say: the salient feature is its abstractness, its thoughtfulness; and this abstract-thoughtfulness is indeed immediately apparent when one looks at it more closely. For what would be the use of it if, as Leibniz does with regard to the individual monads, one were to dwell only on a clock and say: the individual link, the individual cogwheel would be effective with the whole clock, would thus be a “little clock,” and all the effects of the clock would find expression in it? Certainly, anyone who has knowledge of the composition of the clock can say how its individual parts are connected. But what would it matter if one were to say that the real characteristic of the clock is its harmony? One encompasses it with an abstract concept. Today, however, people are usually glad when they can put an abstract concept for something; but one cannot grasp a clock through the mere concept of harmony. In this we can feel the contrast between a rational, abstract world view, as offered to us by Leibniz, and an ever-increasing immersion in the workings and weaving of the world spirit, as first presented to us by Jakob Böhme, albeit more in the form of a hunch.

In a similar way to Descartes, who sought the possibility of mathematically subordinating thoughts to the world view, Spinoza also strove for a world view that is comprehensible like a mathematical system; but at the same time, he wanted to shape it in such a way that, as one ascends from concept to concept, an ever higher and higher experience of the human soul results. He characteristically calls his mathematical world picture 'ethics' because, as he strings concept to concept, each successive one leads the soul ever deeper into the secrets of existence, until the soul, by becoming ever more absorbed in the concepts that lead from mathematics to mathematics, can feel at one with the unified substance of the world, with the unified spirit of the universe. It is an inward progression, a self-development in Spinoza. Therefore Spinoza stands alone in his striving for a world view. He has the impact that he was able to get from Descartes; but he has brought it into his world view in a deeper way through what he himself was able to get.

All the elements that have now been mentioned have influenced, in a certain way, what the world view of the nineteenth century has now become. But one can say: the blossoming and development of what was called “German Idealism” here eight days ago was a protest — which only never came to full effectiveness — against the fact that the world view developed into what Herman Grimm said: “A carrion bone that a hungry dog would avoid would be a refreshing, appetizing piece compared to this excrement of creation.” And it was always the case with the most outstanding minds, who stood with their natures within the development of the German people, that they endeavored to take up all the impulses that necessarily entered into the spiritual development of humanity in the construction of their world view, but to shape this world view in such a way that the striving for a worldview is not merely looking, not merely “watching”, but inner experience. Thus we see that in the characteristic spirit of German striving — in Goethe — the individual members, the various parts of the currents of world-view, are absorbed. In Goethe's 'Faust', which in this respect is a reflection of his own striving, we can see how his Faust develops out of the details of external observation, how he wants to arrive at an overall feeling for what permeates and animates the world. This is truly the spirit of Giordano Bruno. In this, and in the other, how later Goethe did not rest until he could fully immerse himself in Italian art, we see everywhere something of that nuance of feeling of the soul that seeks to expand one's own self into the world's self. And this already flows through the first parts that Goethe wrote down of his Faust.

On the other hand, we can see how the second world-view current, which in Descartes took the form of the pursuit of clarity and distinctness, has taken on a characteristically materialistic expression in Europe. Goethe was already aware of this as a young man when he was in Strasbourg, in Holbach's “Systeme de la nature”. I have already indicated how Descartes, in his world view, presents animals as animated automatons that are not ensouled. From what this Cartesian world view and, later, the British world view, which spread to the continent through Voltaire and fully embraced the aforementioned rejection of what the soul can inwardly achieve in inward striving, in order to accept only that which can be space can be systematized: from this arose the world view that Goethe opposed in Holbach's “Systeme de la nature,” which knows only the moving atoms that group themselves into molecules, and through whose agglomerations everything that can be seen in the world is said to arise. That world picture, which seeks to resolve everything into the effect of moving atoms and molecules, has clarity, the greatest clarity, and distinctness, a clarity, a distinctness that cannot be increased in such a world picture. But everything of a spiritual-soul nature must fall away from such a world picture. There is no room in it for anything of a spiritual-soul nature.

Goethe was already confronted with such a world view in his youth. He rejected it by saying:

Goethe finds this world view “cold and barren”.

And now we see how Goethe, summarizing everything that is in his soul, wants to combine clarity and distinctness with direct experience, in a way that was not present in Descartes. This is the characteristic that enters into the German world view during Goethe's time. How do we see the striving for clarity and distinctness in Descartes? In such a way that what one looks at, what one thinks about, must show itself clearly and distinctly. It must show itself clearly and distinctly to the observer. Goethe is clear about the fact that one does not gain any knowledge at all by merely seeing things clearly and distinctly placed before one; but he is clear about it, even if he does not want to stop at the mere inkling of Jakob Böhme: If one wants to gain a real world view that corresponds to reality, one must immerse oneself in things, to witness the forming of the crystal by placing oneself in the position of the forces that form the crystal; and in the same way, one must enter into the plant, witness the forces that make the plant a plant, and immerse oneself in all beings. Goethe does not want an abstract world view, cobbled together out of monads and harmonies, but a world view that is experienced. But not, as with Jakob Böhme, only intuitively, but by immersing oneself in all the things of the world, and through this immersion, the human being undergoes the path by which he or she approaches more and more the innermost sources of existence. That is why the world view that presented itself to him in Spinoza's work was able to have such an effect on Goethe. Spinoza never had the impulse to immerse his soul in the real external world. He sought to string together the impressions of the world in front of him, one after the other, but in such a way that the soul would undergo something in the process. Not that Goethe was ever a devout follower of Spinoza's world view; only those who know nothing about Goethe can say that. Rather, it is the case that Goethe felt the way he wanted to find his way into a world view with Spinoza, found it with him. The only difference is that what Spinoza strove for in an abstract way, Goethe wanted to seek in a concrete way. Just as Spinoza moves from concept to concept, Goethe wanted to move from plant to plant in order to experience what the plant experiences. Goethe called the soul's attainment by immersing itself in the plant world the “Utrpflanze”; and what the soul experienced by immersing itself in the animal world in the same way, he called the “Urtier”. Thus for Goethe the striving for a world-picture became a participation, but not a dark one as in Jakob Böhme; but the experience itself was to proceed in clarity and distinctness. This is witnessed to by Goethe's little essay on the “Metamorphosis of Plants”, in which he describes how the plant develops from root to leaf and to flower, with constant transformations taking place. But we must always bear in mind that Goethe sought to achieve his goal by immersing himself in the essence of things. While Cartesius, in his world view, threw everything of a spiritual nature out of the essence, for example out of animals, and turned them into living automatons, Goethe allowed his own soul to flow into plants, into animals, into the whole world, in order to connect with it in his soul and to recognize it clearly. Clarity and distinctness of experience is what entered the world-view striving of German idealism in Goethe's time. What Cartesius makes an external characteristic of knowledge, which he presents and behaves as a spectator, Goethe connects with the inner experience. And what is wrested with dark, elemental power from the soul of Jakob Böhme and expressed in his words, is also present in Goethe; but in that it shows itself in him, we find it in clarity and distinctness.

Now, however, we see in Goethe what the three great minds also strove for, which were cited as characteristic of German idealism.

Let us look at Fichte. Eight days ago, we characterized how he strives to gain a world view by seeking certainty entirely from the impulses of the innermost part of man, the I. And if we want to see through Fichte completely, what then dominates in his world view? We might put it this way: what dominates in his world view is everything that a person can develop within themselves, without directing any kind of gaze to the outside world, by gaining self-awareness. This is a welling up and flowing up from the innermost depths of the soul. I have often characterized it here: every external thing can be named by everyone in the same way as the name expresses it; but we can only name the I in such a way, if it is to express our being, by letting it resound within ourselves. Fichte did not express this; but it underlies his entire world view as an impulse, and he starts from the assumption that the I is only there when it places itself in the world. A volitional decision, then, is what Fichte seeks as the center of the development of his worldview. And he asserts of the ego — and this already characterizes Fichte's worldview — that it can find out of itself what the mission of itself is. For Fichte, this is the moral worldview. And the national world exists only to engage in moral activity. Thus, for Fichte, everything is permeated by the divine within man. Everything else is only appearance, is only created so that the moral world order can be active. The will, which is grasped in the consciousness of self, in the point of self-awareness, and radiates from the consciousness of self, is grasped as part of the soul of the world.

The way in which Fichte presents this shows us that, in a sense, he starts from full self-consciousness. Just as the light appears in every single color nuance – to return to this comparison – he starts from the self that appears in all three soul members; but he lets it prevail in such a way that it works through the consciousness soul. And in this respect, I would say that in Fichte we have the thinker who is the antipode, the opposite pole, of the British spirit. While the British spirit essentially brings to bear that which can prevail in the soul impulses in the consciousness soul, Fichte radiates everything that lives in the I into the consciousness soul. Hence the British spirit in Spencer's more recent work has come to expect the blessing of the world above all from the establishment of such an outer order, whereby the whole outer world is so arranged that the greatest possible benefit for outer human needs arises. What industrialization can offer humanity stands as an ideal in Spencer's world view; and to him, every link in a social order that is incompatible with the industrialization of society appears to be a curse, because the industrialization of society, of the state, brings eternal peace, according to Spencer, and works to eradicate everything that endangers peace. Thus the ultimate principle of utility has been incorporated into the world view.

With Fichte, we see that he is no less a practical mind. We have been able to emphasize how he directly influenced the development of his time, for example through his “Speeches to the German Nation,” how he stirred hearts, how he awakened enthusiasm, how his entire work is aimed at , but to take hold of what is not from the point of view of the external world of the highest benefit to mankind, but what is to be placed as the deepest ideals of the soul in the moral world order. So we see how Fichte works out of the nuance of the consciousness soul and, as it were, brings about the counter-image of the British spirit.

A spirit that places at the center of his world view what the soul can experience within itself, but which, through the way in which he processes this, is infinitely close to the French spirit, is Flegel. Hegel is one of the most German thinkers because he accomplishes from the opposite side what is peculiar to the French mind. Clarity and distinctness, systematic order in the spectator's point of view, in the point of view that is gained when one only confronts the world: that is what has emerged from Cartesius to Bergson as the characteristic of the French world view. Hegel wants to have the world picture as an experience; but he can only absorb from this world picture that which is as clear and distinct as a mathematical concept. That is why Hegel's world picture seems as clear as a mathematical concept. That is why one has the “cold feeling” towards it, as I have explained. But it is not a system of mathematical concepts that has been picked up, but it is conceived in such a way that it touches the soul in its deepest innermost being. And by touching the soul in its deepest innermost being, it finds itself elevated above all that is unclear and indistinct in the external view. But what remains for it, after all that is vague and indistinct has fallen away from it, is the clarity of the full being — to the point of the Gnostic and philosophical concept. What characterizes Hegel's world picture is this: even if it contains only external abstractions, these abstractions are experienced, directly experienced. That makes a great deal, to be sure. First of all, it makes it unthinkable for someone to become a “true Hegelian.” Basically, one cannot become a true Hegelian; it is an impossibility. Because thinking, continuing these external abstractions, really has no appeal for anyone else, and one always has the feeling that once someone has done this, that is enough in the world. What matters is the endeavor to see how the human soul can be experienced if one only experiences concepts, if one only feels as inner direct experience that which is a clear but also completely abstract concept. The pursuit of such a world view is what is admirable about Hegel; looking at him as he pursues it is what matters. Particularly when one is absorbed in a work such as his Phenomenology of Spirit (though admittedly very few people will be able to immerse themselves in it), one has a web of nothing but abstractions, of the most terrible abstractions; but it has life, it has soul. It is a characteristic sign that the German mind has once gone so far in its experience of a world picture that it said to itself: I find no clarity and distinctness anywhere; I will see what happens when I let one concept arise from the other. While Fichte allows the divine essence of the world to merge into “God as moral world order,” for Hegel God is the “world thinker”; and the individual soul can immerse itself through the most abstract logic by reflecting on the divine thoughts. That is certainly the tremendously sobering and cold thing about Hegel's philosophy, that if you get involved with it, you must get the thought: the divine order of the world was only concerned with “thinking,” and in order to represent thinking, everything else was represented. A moral worldview warms us; a moral worldview also, so to speak, places us in everyday life. Thinking only allows us to “behold” the world, and in this respect, beholding is also an experience with Hegel. And because it is the experience that is important in forming the world view of German idealism, we see how it is made fruitful by Hegel in such a way that he does not lose himself in the most external abstractions, but adheres to the thoughts that the divine order of the world allows the human race to experience by letting it go through history. The human soul is, as it were, directed to go through history in order thereby to take part in the course of the divine world-order. This “taking part” in the world, which I indicated in a much more universal sense in Goethe, is what we encounter in Hegel in relation to history. The way in which the thoughts run in relation to history, so they contribute to a world-picture of history. But in this experience of the logic of the world, history becomes for him what it must become: a twofold one. The whole ancient history up to the appearance of Christ on earth is the one part; and the appearance of Christ is a mighty impact, is the most powerful impact on earth-history, in order to bring something completely new into human evolution, which was not previously connected with the earth, and which now guides earthly evolution. The Christ-idea connects in the characterized way with the historical world picture, which the German evolution has brought forth. For Hegel, the whole of history is a progression conceived by the divine world government, so that it presents itself as an education of humanity to freedom. And the greatest educator, but one who divides the entire progress of earthly evolution into two parts, is the Christ-Being, which has come into earthly evolution from without — also in Hegel's sense. And the characteristic feature is this: with the clarity and distinctness that Cartesius demands, but with which all experience is also connected in Hegel, the soul can live itself into the whole course of history; there it immerses itself in the stage in which in which the event of Golgotha took place, and experiences in microcosm what the whole development of the earth has gone through, in that the Christ has incorporated Himself into the development of the earth.

Thus Hegel anchors his world picture in the soul of the intellect, and thereby becomes the opposite pole to Descartes' world view, just as Fichte is the opposite pole to the British world view.

The case is different when we come to the third of the thinkers mentioned, Schelling. One could say of him that his outer thinking already expresses how he can be brought into a relationship with the southern world view, the Italian one. I have already mentioned how he seeks to shape what underlies all natural and historical becoming out of a heightened imagination. In this regard, Schelling's outward appearance is physiognomically significant: his eyes, which sparkled throughout his life, bore witness to inner fire; the powerful forehead, his sardonic laughter and the inner fire made him a spirit similar to Giordano Bruno. Whereas in Fichte we have the point where the German mind tends towards the same nuance of soul as the British mind, but in complete contrast to it, and wants to grasp world events from within—whereas the German mind produces in Hegel something that is still opposed to the French mind , but which is more similar to it, the German spirit produces something in Schelling that is completely similar to Giordano Bruno, because Schelling works in just the same way as Giordano Bruno according to the nuances of the soul. It is only that Schelling builds his world view in a slightly different way than Giordano Bruno in all of nature and history. And while in Fichte the world-spirit pervading the world is the moral order of the world, while in Hegel we see this world-spirit as the clear and distinct logical thinker of the world, in Schelling — similarly to Giordano Bruno — we have before us the highest artist, art itself, the artist who creates everything in the world according to artistic principles. But if we compare Schelling's unique quest with Giordano Bruno's, we see again the difference between the work of the Italian national soul, which comes from the soul of feeling, and the work of the German national soul, which comes from the ego. In Giordano Bruno, everything is, as it were, of a piece, everything bears a common character. I would like to say: Giordano's world view is as clear as a shot. In Schelling, we see how he starts from the world view of his youth, how he laboriously searches to feel some of it, how one can experience a spark of world life in nature. And he arrives at the view that whatever lives in my spirit as feeling also lives in matter; matter is enchanted feeling, I must release it from the enchantment, must disenchant it; the experiencing of everything that is in nature is an experiencing of feeling. While Giordano Bruno attempts to gain his world-picture as if in a single bound, Schelling sets out on a journey. And I might say that from year to year we can follow how he seeks to penetrate deeper and deeper into the secrets of the existence of the world. He is passing through the path of evolution. He had to go through it in such a way that in his youth he was still understood in the way the inwardness of the I had opened up to him; later, when he still wanted to show the I in the moral world, he was no longer understood, and in the end he was laughed at and ridiculed.

The world view of German idealism is above all a path into the deeper foundations of world existence. If I may use an image, I would say: the British world view is like a person who is in a house and looks out of a window. What he sees there, he takes as the description of the world; and so he takes what he sees through the tools of the house as the world itself. German idealism is pointed in the direction of seeking to experience the world-spirit together with it. If we follow the path, however, we see how he, also living in a house, grasps himself inwardly. In Schelling, Hegel, Fichte, we see that German idealism seeks to make itself at home in the house; it sees meaningful images everywhere in the house, and the “images” already express the external entities; and because it wants to decipher the images, it seeks a world picture. Fichte seeks it in the moral soul: a world picture, sketched in the house, not created through the windows. Hegel explains the pictures in the house that represent nature and humanity. Schelling, in turn, deciphers another part, or rather, Schelling makes “house music,” and in it he sees an imprint of what is going on outside. Hegel sees what has been painted about what is outside. All these minds have a world picture ; but they have created a home in order to decipher what is in the house. What they have not come to, however, is, I might say, the door of the house – that they might go out, so that when they had come through the gate they might fuse the image with reality, might experience it directly.

It is true that Goethe took this path – through the gate. But he also went through all the difficulties of this path. He showed us how we must struggle endlessly to find an expression for what we experience when we really set out on the path of experience. Thus he went through the experience with its struggles and difficulties, which such an experience must go through, just as one who seeks development must go through life. We see how Goethe defined a certain stage of his life in Faust of 1797, which he characteristically calls a “barbaric composition” and of which he is convinced that something completely new must come in at a new stage of his life. That is one of the characteristics of the German view of the world: it can never be “finished”. That superficial judgment, which finds the great only “great” when it is “flawless,” is not a judgment suited to the hero of human endeavor. Anyone who might entertain the opinion that we can have a work of art in the Faust that is just as perfect as that given us by Dante in his Divine Comedy would be mistaken. In Dante's work, everything is magnificently complete, as if cast from a single mold; in Goethe's, the individual parts are written piece by piece, one after the other, with each one left lying around for years, then taken up again, and so on. It really is, as he himself says, a “barbaric composition.” Goethe's Faust is certainly incomplete as a work of art, for the reason that it could not become a unified composition from a single mold, because it always went along with life. But the point is not that we say: Faust of 1797 is a barbaric composition, a “Tragelaph”, as Goethe put it, but that we take Goethe's point of view and try to understand how it can be a barbaric composition; only in this way do we escape blindness, while one can only speak of recognition with the abstract word.

Thus Goethe goes the way through the gate, knowing that one can go out through the gate, and differs from the philosophers in that he tries to get ahead. But at the same time he knows: whatever man can imagine of himself, whatever picture he can make of himself, it cannot be what Fichte presents in his philosophy, nor what Schelling or Hegel present; otherwise one arrives at nothing but abstractions, at an abstract moral world order and the like.

What then is it in the Goethean sense that man can only gain as an idea of himself? It is Homunculus, as he presents him in the second part of Faust, the little man Homunculus, an artificial product of what man can know of himself. This must now first be submerged into living nature. And how that which man bears of himself must merge with living nature, that Goethe presents in turn. In the lowest becoming you must begin, Homunculus is told.

Thus Goethe presents the process of development in its entire becoming. For example, when he speaks of the passage through the plant stage, where he uses the words: “It grunet so.” He admonishes the homunculus to immerse himself in the entire process of development; he even admonishes him: “Do not strive for higher places” - it must be “places”, not “orders”, as it because Goethe spoke in an unclear Frankfurt dialect, the transcriber wrote a “d” instead of a “t”; and the Goethe commentators have thought a lot about how the homunculus should come to all kinds of medals. And then it is further explained how, by becoming part of the world, he can come to appear as Helen; for what appears in Helen is the human reproduction of what passes through the secrets of the world.

Thus, in Goethe we see the setting out for a world picture. The German spirit is aware: I must go out through the gate to what is present in living nature; then, in the continuous development of my soul, a world picture will come about. This world picture, however, demands what it means to experience the world. Patience for this was not yet present in the second half of the nineteenth century. Therefore, the striving for a world view, as it was inaugurated by Goethe, is being held back. So it could come about that in the second half of the nineteenth century — characteristically in Karl Vogt, Büchner and Moleschott, who are referred to as the “materialists,” Haeckel himself could be mentioned in this context — that which the British world view has brought has been resurrected. One can say that the British world view was absorbed by the German spirit in the second half of the nineteenth century. It is Haeckel's tragedy that he must now turn against the British world view, even though it has entered into the German striving through the characterized development.

But in this respect, too, the German conception of the world differs from the British one: the British conception is satisfied with the pursuit of ideas that merely synthesize the external sense world, and it allows “faith” in some spiritual world to coexist with the external conception of the world in which it believes, as a “scientific” conception of the world. Thus, for Darwin, faith can arise as he expressed it in his main scientific work, saying: “Thus we have traced the life of organisms back to a few to whom – as he puts it – the Creator has breathed life!” Yes, the remarkable thing happened that the German translator even left this sentence out at first! For the German mind everything must be capable of furnishing the basis for a Weltanschhauung; for the British mind this demand need not be satisfied, because it does not have the consistency to build up its Weltbild to such an extent that everything becomes material for its Weltanschhauung. It can afford a “double entry”: the scientific world provides it with the building blocks for what it considers to be scientifically correct; for the rest, there is faith. For the German mind, no double-entry bookkeeping is good enough. That is why German idealism was overwhelmed by English empiricism. That is why we see strange phenomena in the German pursuit of a world view. I will cite only Du Bois-Reymond: in him lives the admiration for the Descartes-Laplacean spirit, which thinks the world as a great mathematician might have put it together from atoms and forces. But: Ignorabimus! We can never know anything about the soul and spirit. Cartesius and Giordano Bruno did not need to go so far as this. But Du Bois-Reymond goes so far as to say: “[...] that where supernaturalism begins, science ends.” Descartes does not say this, but Du Bois-Reymond does, where we find the German spirit overwhelmed by Descartes. And so one can show further how the Italian spirit, that of Giordano Bruno, has flowed into numerous endeavors of the German striving for a world view. Thus today we already find many who show how the plant has a “soul” and how everything is ensouled. We need only think of Raoul France. But we could also mention many of his contemporaries, even Fechner himself, who says that everything has a soul: a revival of the spirit of Giordano Bruno. But something is missing. What is missing is precisely what lived in Giordano Bruno. That is why I have often been able to point out: when someone like Raoul France comes and says: there are plants – when certain animals come near them, they attract them, lure them; once the animal has crept into them, they close up a gap and suck it dry... don't we see a soul life in the plant? We have to say: if you read the same thing in Giordano Bruno, you would fully understand it because it is imbued with the impulse of the sentient soul. But when it occurs, as it has done through the clarity and distinctness of German idealism, then what I have often stated applies: there is something that, by the very nature of its being, attracts small animals, absorbs them – very much like the Venus flytrap – and then even kills them. It is the mousetrap. And just as one can explain the ensoulment of plants in the sense of Giordano Bruno, so one can also want to explain the ensoulment of a mousetrap.

The fact that certain ideological impulses poured into the worldview of German idealism, which is the protest against all externalization of the worldview, means that something has taken place that can be said of: German idealism has retreated for a while into German souls and minds. And today we see it only as an ideal of struggle, of inner discipline; we see it as transformed into outer action, again filling souls with hope and confidence and with strength. But we must realize that this power is the same power that once sought an inward world-view through an inward struggle on the road to the world-picture of idealism. And this world-picture of German idealism is in reality that which the German spirit must seek as lying on its own predetermined road. And our fateful time contains many, many admonitions, but undoubtedly also the admonition that the German spirit must struggle to bring forth again that which is in its deepest depths, so that it may be an obvious part of all its striving, of all its work.

I do not believe that this could lead to a lesser understanding of the peculiarities of other nations, that the German spirit will become aware that it must become the bearer of the world view of inwardly experienced idealism. On the contrary: the more the German brings to the world that which lives in his soul as his deepest being, the more he will be valued in the world. We shall be all the more understood if we bear in mind the words of Goethe:

“The German runs no greater danger than that of rising with and by his neighbors; perhaps no nation is better suited to develop out of itself, because it has been to its great advantage that the outside world took notice of it so late.”

And indeed, it has taken so little notice to this day that it was possible to make such judgments about the German character as were heard.

This is what German idealism calls to us as a warning in our fateful time: may the self-confidence of the German national soul awaken in our souls! This German idealism had to produce a moral, logical, artistic world view in the house, since it already reigned, I might say, in the house; it had the gift of recognizing the world – in paintings in the house. And it must find the way through the gate into the surrounding area. And he must recognize what this path looks like, in contrast to others, which leads not only to looking at the surroundings through the windows, as is the case with the British world view, but to reaching these surroundings through the gate, to lovingly reach everything in the world by becoming one with it. If German idealism practised itself by contemplating the world pictures of the microcosm, the human body, it will also find the gate out of the body to the path already indicated by Goethe, and which leads to seeking the world view experienced with things instead of the merely conceived, devised, inwardly fought world view. is contained in the first ominous lines of Jakob Böhme, which in Goethe's work have taken on clear contours and shine forth as an ideal for the future, and which does not remain limited to the ideas suggested by Fichte, Schelling, and Hegel, who were looking at the paintings in the house, but which can also find its way through the gate to connect the living human soul with the living soul of the world.

The first thing the soul needs to get to know its own nature scientifically, not just by faith, is a sharp concentration of thought that appeals not only to ordinary thinking but also to the application of inner willpower in imagining and thinking. The thoughts that penetrate us from the external sense world cannot help us with this. If we seek the immortality of the soul, we must think differently. Outwardly these thoughts resemble those mental images, those inner experiences that are destined to be forgotten. We can see this in the experience of 'dreaming'. Why? Because the dream engages the physical body in a much less intense way and thus creates less opportunity to feel and experience the dream as reality. It is the same with our free thoughts, which we let pass through the soul; we call them musings and quickly forget them. But the more one trains oneself to unfold the power of retaining freely formed thoughts, as otherwise only experiences supported by memory, the more one approaches the concentration of thoughts. Thoughts as images of external reality are least suitable for this. In the book “How to Know Higher Worlds” I have set forth thoughts that are suitable for concentration.

If one wishes to hold fast to such freely-generated thought-images, one must exert a stronger will than in ordinary life. The experiences of everyday life are so coarse that they cannot serve as a basis for comparison. What spiritual science reveals as immortal is fundamentally different in its meaning from what we feel and want in everyday life. Man passes by heedlessly, all the more heedlessly because he is inclined not to ascribe reality to that which confronts him as the being within himself, which finds the way through birth and death.

It is easy to see that this inner being exists, but it is not easy to ascribe the most intense reality to it. One must speak again and again about immortality from different points of view, because only when one has characterized it from the most diverse points of view is it possible to gain a true idea of it. The reality of immortality must be grasped by soul forces that are brought forth from within. Now you might say that I maintain that only subjectively something can be achieved! — The beginning of spiritual research is indeed subjective: an inner overcoming, a working one's way up from darkness to light. This is certainly subjective, because most people lack the patience to go far enough with spiritual research and to develop themselves out of the most personal of personal realms. It is precisely through this inner struggle that the soul is driven to work itself out of this realm; then it can enter into a world that is revealed to it. But the path from subjective to objective spiritual research is an intimate one, which makes it necessary for the human being to acquire soul habits within himself that otherwise do not occur in everyday life. We have to develop little willpower in our everyday life to hold on to it, but the other requires a strong tensioning of the soul's inner powers. They have to be drawn from the deeper soul life. These are strong inner energies that otherwise remain untrained in everyday life. People who need the support of sensory experience soon become exhausted and fall into a state not unlike that of falling asleep. When a person has developed thinking united with the will over a long period of time, when they have strengthened their inner life of imagination to such an extent that they are completely absorbed in it, when the rest of the soul life sinks away, the world flows away on all sides, the soul becomes completely one with what it has attained in a healthy way through practice: only then does man realize what the power of thought is, and how it must be supported by strong will if it is to rule freely in the inner life. Then, after months and years of practice, certain experiences begin to occur. At first, he succeeds in concentrating more and more brightly, clearly and intensely. He notices that the thought-experience grows ever stronger, and he feels that his whole consciousness is heightened as it merges with the thought.

Then comes a critical moment when he has arrived at the experience of the full strength of the thought. The thought fragments and dissolves in the soul, darkens and ceases to be present for us. We feel our whole being going with the thought. This is not easy. This experience shakes up all the human soul forces, calling into question everything one has previously held to be valuable. One resists coming to terms with this experience. Human egoism does not allow the forces associated with the depths of the soul to enter into consciousness. If we do not exert all our willpower, we will not be able to do so. In the subconscious, we fear that something much worse could happen to us than physical “death”. The materialist says: compared to physical death, the experience would not be so bad after all! But it does not enter into ordinary consciousness in this way; it takes hold as an impulse of an elevated consciousness compared to the ordinary life of the soul. It is not fear of the destruction of the body, but of the outpouring of one's own being into the cosmos. These are unspeakable feelings, yet they can be called feelings of fear. If one overcomes them, then an experience comes that could be described as follows: By developing these forces, you pull something out of the body. This seems particularly dangerous. It is a feeling as if something were being pulled out of us, as if it remained in us and yet had to be pulled out. There is a clear awareness that something else must be pulled out, that it is not possible with thought concentration alone, that this only pulls out a part of us.

If we want to understand how a person arrives at these descriptions, we must start from everyday experiences. The person must enter into a new relationship with themselves, develop a much more precise self-knowledge. In ordinary life, nothing is as questionable as a person's relationship with themselves, the opinion they have of themselves. How inadequate man's self-knowledge is can be seen in numerous examples, such as in the story of the philosopher Mach: when he got on a bus and saw his face in a mirror, he wondered what kind of ugly schoolmaster it was, until he realized that he was seeing himself.

It is easy to laugh at such things, but they are deeply indicative of man's questionable relationship to himself. Man must seek to come into a relationship of self-knowledge with himself. He has accumulated the forces that prevent him from detaching himself from what is connected with his inner life throughout his entire life. But this must be added to the concentration of thought: that we gain a completely different relationship to what constitutes our destiny. In everyday life we see fate approaching us. It strikes us as sympathetic and antipathetic coincidences; we regard what happens to us as something external. Even ordinary reflection can teach us that so-called coincidences are not so external. If we look at what we are at any given time in our lives, such a look will be able to tell us, if we do not want to close ourselves off from real knowledge of human nature: that we would not be able to do this or that if this or that had not happened to us eighteen or twenty years ago.

We see how the whole bundle of our talents, gifts and habits of soul life grows out of our destiny. We look at ourselves concretely as a fifty-year-old person and try to follow the whole tangle of experiences of destiny. If one is serious about this, which does not happen too often, then one must say to oneself: Destiny is not external; I am in it, my I is in it, I go along with my consciousness and pour myself out into the stream of my destiny. — This must become a method, it must be added to what has been achieved through concentration of thought. We are within ourselves in our everyday thoughts; through thought concentration we go out of ourselves and believe we are losing ourselves in it. The reverse process occurs when we identify with fate: we go into something that flows to us in the outer stream; we grow together with something that we believed was outside us. What I believed to be experiencing as external fate, I was already in it; I brought it about myself. When such considerations have become habitual, we come out of ourselves again, draw our soul after us; a very hidden inner man is drawn out of us. In that in which we know ourselves to be living, we look as we usually look at tables and chairs in the outer life. In this way, we have two means of experimenting here that we would otherwise use in a physics laboratory or in a clinic; but these are not external experiments, but rather activities that relate to inner soul experiences.

Anthroposophical spiritual science does not speak in a general, abstract way about the fact that one can separate from the body, but speaks experimentally, as one speaks of the fact that oxygen can be separated from hydrogen by showing that oxygen is in the water. In the laboratory we can be relatively indifferent to the things we are dealing with, but it is not the same with the tragedies of the soul, with the struggles, with the inner disappointments when we are on shaky ground or have lost our footing. This is often dreadful, often blissful. Then, when the inner soul is separated from the body, it knows that what is now outside of it contains all the forces that begin with birth and are given back to the earth with death. It has grasped the eternal core of the soul at the same time as the destiny of man. She knows that what separates from the physical body every night is this eternal soul core, which just does not perceive itself in ordinary life because it does not have the powers to do so. At the same time, she has grasped what goes through birth and death and has united it with destiny, with what was given in the spiritual world and then flows through the forces of heredity through father and mother and through the formative forces into the physical body, what has been prepared in the spiritual world for new bodily life. The immortal life core, which is otherwise imperceptible, becomes more and more concrete and alive. In everyday life, one works all this into the life core, but continually darkens the formative forces if they remain the formative forces of the body and cannot be used as powers of knowledge. The body is not their cause, but their effect, which has descended from the spiritual worlds. It bears within itself the character of previous earthly lives. This is how it is now because it is not the first time that one has lived in the physical body.

Spiritual research does not pursue the eternal essence through abstract theories, but through a spiritual experimental method, which, from one earthly life to the next, is subject to fate. It will take a long time before a larger number of people will take part in spiritual science, but it will become a truly real part of human spiritual culture and will intervene in human life and in what moral impulses are, in the life of consciousness in one's own being. Then spiritual science will intervene when the prejudices that now still seem comprehensible will have been overcome. They will be overcome as radically as the former prejudices against science. People believed that what they dreamt up was reality, and they called it an error. They called Copernicus a fool because he said that the Earth revolved around the Sun, whereas common sense told them that the Earth stood still. Today, the five senses do not want to believe that by grasping the heightened thinking, one can draw out a piece of the inner man and draw the other piece by entering into destiny. Humanity will have to learn to no longer trust the senses. There is a stronger power of holding for true than relying on the five senses and the mind. This power is connected with all impulses of human wisdom progress. One must develop trust in this by kindling a strong moral power in the soul. When man appeals to the powers of realization in himself, he will carry himself courageously through the world, not merely trusting in what he can experience through the outer five senses. Today, we have reached the point in the development of humanity where science must become what it could not become before. What the spiritual researcher distills out was always in man: he does not create it, he only calls it into spiritual knowledge.

An obvious objection, which comes from mental laziness, is: Why do we care about the eternal soul core at all? He is eternal, we will live in it again. — That is too cheap a thought. Two things must be said against it. Firstly, it is not only important to man's moral sense that he knows this or that, but that the process of development on earth progresses from natural science to spiritual truths, which were first unknown and are now being brought out. All human progress is based on this. Those who do not want to take part in this should admit that they are indifferent. This point is important, but more abstract. Secondly, however, there is a very concrete progress. In ancient times, people on earth were essentially not the same as they are today; their souls were different from today's. We find there a clairvoyant consciousness originating from primeval times, from ancient epochs, in connection with the divine-spiritual forces of the world. Today, man has lost this; but he is taking his independence out of this earthly world to which he has connected himself. Now that man has attained the stage of detachment from earthly thinking, he must again be seized by spiritual life, must again enter through spiritual science. Today, however, we can say that we still have so much inherited strength that the soul's life after death cannot be stopped. But man must develop in such a way that he does not go through life between death and a new birth in dullness, but in clear experience. Man became free by breaking the thread that connected him to the spiritual world. Now he must tie it again. From the present time on, there is more and more necessity to recognize spiritual life. Therefore, where spiritual life has become more intense in recent times, repeated earthly life as a teaching occurs. For example, in the eighteenth century, in Lessing's 'Education of the Human Race', which he left behind as a testament to humanity, the basic idea of repeated earthly lives and a purely spiritual life in between occurs. There are those who say that Lessing had grown old and weak and that is why he had this complicated idea.

What was established by a mind like Lessing's forms a kind of predisposition that must be further developed in the German national soul, in order to flow into the stream of spiritual scientific research, in order to become real science, as was indicated today. This lies deeply as a predisposition in what Fichte felt to be the original source of German uniqueness. Fichte's idea is a wonderful one, in the sense that Not only when we have passed through death do we become immortal; already in the body we can perceive what is immortal and forms the body. Only in grasping this actual immortal do I recognize the meaning of life, for the sake of which everything in this mortal body may live itself out. What spiritual research is to carry out scientifically is present here as a predisposition. Fichte expresses it: if only the right powers are released, then the immortal can be grasped. Spiritual science is particularly present in the personalities of spiritual striving, which I characterized yesterday.

We encounter glimpses of it in the most diverse places, but here it is a straight line from German spiritual striving to what must develop into spiritual science. In the stream of Central European spiritual life, consciousness in grasping the spiritual core has never been completely lost. I will now draw attention to just one example of this consciousness, which only wanted to be given in a delicate way. Herman Grimm, an art lover and one of the intellectual giants of the second half of the nineteenth century, who stood firmly on the ground of Schiller's and Goethe's world view, expressed it in his novella “The Songstress”. In the 1860s, the time had not yet come for spiritual science, but the people who were immersed in it at that time felt the need to describe not only the sensory world but also the other part of the world. They knew that if you want to describe true reality, it is not enough to describe the sensual world. Take, for example, a horseshoe that has become magnetized, which still looks like an ordinary horseshoe. Man belongs to the spiritual world with his spiritual part, just as he belongs to the world of sense with his physical part. Out of the deepening of German idealism, these people knew how to develop a genuine spiritual worldview. They did this by objectively and impartially observing German intellectual life, which has a mission that should be fulfilled from within, out of an idealistic appreciation of intellectual life: to penetrate to the spirit as Fichte, Schelling and Hegel did, but to do so by still perceiving the world with the real spiritual eyes and ears that Goethe spoke of.

Where the view is directed towards German spiritual research, especially towards Goethe, a kind of hope for humanity is connected with the development of this spiritual life. If one reads between the lines of German spiritual life, one can often find a concise expression of how the world can come to an understanding of spiritual life precisely through the development of the German being. There is no need to be seized by pride, but one can feel how what the Goethe-Schiller era produced can be defended in Central Europe today so that it can develop.

Based on this fateful sense of time, I would like to present two images: We learned in the first days of August 1914 how the news of the coming event was received in the various countries of Europe. First in Germany. One stands before the great event – the Reichstag is convening – I do not want to go into day-to-day politics, not into what is related to the military events – the representatives of the various party directions stand there – and remain silent. That is a powerful impression, as if it were the herald of what was to come, before a great coming truth.

With a kind of inner weeping, one looks at the other picture, at the meeting of the State Duma. There was no silence: they all spoke – so that one gets the impression that it was formally convened, like a historical theater performance. The frenzy of false enthusiasm was spoken by many, in contrast to the silence further west. If you want to explore history, what runs through humanity, you will have to look at such moods. In this silence lies the confidence that trust can be placed in spiritual power, in spiritual truth, that it must be well guarded, that it must be defended – a confidence that carries the soul beyond death and destiny.

Emerson wants to describe Goethe and points out what Goethe culture means for humanity. Referring to him, he says: “The world is young. Great men of the past show us the way with the words: ‘We must write scriptures that bear witness to the eternal. It must not be that a lie remains for us.’ Emerson means that lie that there is no spirit behind the external world.

A bright solar horizon must develop out of the twilight of current events, heralding a lasting peace for the good of humanity. All that those who make the sacrifice of their lives have to endure in body and soul must become a warning for those who remain behind. The unspent forces of those who must leave their young lives before their time will help: the law of conservation of forces also applies in the spiritual world. In the future, we will know that this world is connected to the spiritual world. These unspent forces will be real forces for people who will have an awareness of the spiritual world.

The spirit world will remain closed to you,
unless you recognize within yourself
the spirit that shines in the soul
and can become a bearer of light for you
in the depths and heights of the world.

For many years now, I have been giving the lectures on spiritual science during the winter season from this very place. I have always tried to begin these lectures with a consideration of the connection between the particular view of the spiritual world that is represented within this spiritual science, as it is meant here, and the general spiritual life. And already last winter, I tried — which must be particularly obvious in our present fateful time — to turn my attention to the feelings that are currently living within the German people, to that time of German spiritual development in which, out of the very core of the German being, a connection, a living together with the spiritual world, was sought in a truly idealistic form. In our time, in which the German nation must defend itself against a world of enemies in its existence, in its hopes for existence, it must be particularly obvious to look to the time of which one of the most popular historians of the German nation says: it is the time in which the idealistic spirits of this German nation have shown that even in times of extreme distress, in times of extreme hostility, the German character is able to salvage that greatness which can be saved by cultivating the spiritual life, as it appears to be inherent in the very deepest characteristics of this nation. We need not fall into the error of our opponents, who today believe, in such a strange and peculiar way, that they must particularly characterize the importance of their own nation by belittling the nature of the opponents. We need not fall into the error, for example, of those of whom we now hear that the German Weltanschauung itself must have seduced them into leading the German people into the most savage warfare. We can, without making the mistake of belittling our opponents, turn our attention to what the German people believe, must believe, according to their very nature: that their world-historical task is rooted in the deepest inwardness of their nature. And there is no need, as so many of Germany's enemies do today, to form an opinion about the popular, be it one's own or that of another people, out of direct hatred and antipathy in the present.

And so let us take as our starting-point for today's consideration an idea which an outstanding mind, relatively calm, was able to form in a time long before our own fateful time. This idea was formed by Wilhelm von Humboldt, Schiller's great friend, who was able to delve so wonderfully into the essence of the development of humanity, who knew how to depict the needs of man within the development of world history in such a subtle way, In 1830, when Wilhelm von Humboldt looked back on what Schiller's friendship meant to him, but also on what Schiller's significance for the development of the German people was, on what Schiller's entire intellectual development was, he expressed himself in the following way about the German essence:

Thus someone who has devoted much thought to the feelings that go with knowing this points to what he had to believe lies in the task and the immediate destiny of the German people.

And when we look at what has shaped the German character from the spiritual side in the great age when German idealism raised Germanness to the stage of thought; and when we point to the end of the eighteenth and the beginning of the nineteenth century with all what had developed up to the immediate phase of development of our time, then we see something that cannot be grasped by the certainly significant but not very lofty concept, let us say, of the internationality of science and the like, which, insofar as it concerns science, is self-evident. But what emerged so powerfully in Germany's greatest periods in terms of intellectual development was that at that time, through those minds that felt so intimately connected to German nationality, such as Fichte, for example, the question of the whole significance of knowledge, of what man can achieve through the knowledge that he develops as science; the question of the relationship of this knowledge to the secret of the world, to the eternal-working, eternal-spiritual in the world itself. That knowledge has been called into question, that knowledge itself has become a mystery, and that it is precisely through this tendency towards the mysteriousness of knowledge that man has had to make the matter of this knowledge a personal and yet objective and factual human interest, that is the tremendously significant thing is how one can feel connected in every fiber of one's being to what man can achieve through an ideal in his striving, through the pursuit of knowledge; how one can strive for knowledge full of light and yet still raise the question: Can one go beyond this knowledge, or rather must one go beyond this knowledge if one wants to arrive at the deepest thing that connects man to the eternal sources of existence? And the reason why this riddle could present itself to the German soul in its best minds in a particularly intense way lies in the fact that during the period of German idealism, the striving asserted itself to have knowledge not only as something that something that teaches you about the world in terms of concepts, something you can stand coolly opposed to in your desire to dissect the phenomena of the world, but to have knowledge as something that lives in the whole soul and sustains the human being. It was precisely out of this yearning for the vitality of knowledge, out of this intimate feeling of connection with knowledge, that the great riddles of knowledge arose. It seems as if one only wants to have knowledge, only wants to cultivate a science, if this science can really live in such a way that one can also find the way to the sources of existence in the experiencing of knowledge.

It is appealing to see how German minds want to live in their knowledge, in their science, in a much higher sense than is usually meant when one speaks of the connection between life and science. Last winter, in a similar context, I tried to characterize Fichte's idiosyncrasy, this noble German spirit who, in one of the most difficult times in the development of the German people, placed his spiritual striving entirely at the service of his people, who, from the depth of his spirit, found the most wonderful words of power to inspire German enthusiasm. The way in which he felt connected with the pursuit of knowledge, and how he strove to rise to German idealism, is part of what Fichte was able to be to his people. A picture that has been preserved for us can illustrate this beautifully. Forberg, who heard Fichte speak when he tried to bring to life, from the depths of his striving for wisdom, what he saw as his connection with the weaving, ruling world spirit, said the following beautiful words about Fichte's way of speaking about spiritual matters:

And if one wants to characterize Fichte's German nature, one must point out how, by wanting to rule in the realm of concepts, he sought within this realm of concepts something that was more than what is often called concepts and ideas, something that was a revival of those forces of the human soul, which are one with the creative powers of all existence, those creative powers that live outside in nature, that have placed man himself in nature, that guide and direct historical life, that interweave and permeate all existence. But in order to gain such a view in full vitality, Fichte could not stop at the abstractness of the concepts, at concepts that are only views. For this he needed concepts that were directly experienced and imbued with soul by an element of activity that not only illuminates the human soul, but also strengthens it, so that this human soul, by first withdrawing from the external world, feels connected to the very innermost part of reality. And so Johann Gottlieb Fichte directed his contemplation to something living in the human soul, something that is being willed into existence. And what he sensed there, as flowing into his will, he experienced as if the divine spiritual forces that permeate and interweave the world were entering the soul, and the soul itself felt at rest within the divine experience. If one wishes to call this trait in Johann Gottlieb Fichte mystical, then one must remove from this expression everything that brings any kind of nebulousness into the world view; one must then bring this concept together with everything that is the highest energy of knowledge in Fichte's entire striving. Then German idealism appears as if compressed into a focal point, not only when Fichte talks about German nationality, but especially when he speaks of the highest matters to which his thinking and, one might say, his inner experience turns. In his attempt to visualize the ruling will in his own soul and to make it come alive before those to whom he speaks, he speaks about this will as if he were aware that the innermost essence of the whole world lives in this will. He speaks as if he himself felt the exalted will of the world pulsating in the human soul's own will, when this human soul, in its striving for knowledge, goes back to the innermost outflow and activity of the will itself. Fichte speaks wonderful words here:

Thus Fichte addresses what he senses as the will of the world by deepening his quest for knowledge, so that it may find what, in the innermost part of the soul, holds that soul together with the sources of existence; that from which the soul must create if it wants to feel that its creation in harmony with the historical and eternal powers that guide all existence itself. That science, through an idealistic consideration of life, must lead to such a grasp of human inwardness that in this inwardness, at the same time, the innermost of the world's existence in human striving is embraced, that is the basic feature of German idealism. And with this idealism, Fichte's philosophical comrades basically also face the great riddles of existence. |

From a certain point of view, I tried last winter to present this very arena of thought within German idealism and the world view of this German idealism. I undertook to show how Fichte tried to grasp the world through the experience of the innermost nature of the human will itself, by wanting to grasp the human soul where the will can delve into it. I wanted to show how Fichte, in his attempt to penetrate to the human ego in its essence, could not be satisfied with grasping this ego in being or in mere thinking, in the sense of Descartes with his “I think , therefore I am”, but how Fichte wanted to grasp the self, the innermost essence of the human soul, in such a way that there lies in it something that can never lose its existence because it can create this existence anew in every moment. Fichte wanted to show the living, ever creative will as the source of the human ego; not by a judgment of the kind: I think, that is something, therefore I am — not by that did Fichte want to find the essence of the ego, but by showing that even if this ego were not in any given moment, or if it could be said of it, on the basis of some evidence, that it were not, then this judgment would be invalid on the grounds that this ego is a creative one, because it can, in every moment, generate its existence anew out of the depths of this ego. In this perpetual re-creation, in this continuity of the creative, in this connection with the creative of the world, Fichte tried to recognize the essence of the ego in the will, to preserve it in the will, to shape the striving for knowledge in a living way.

And Schelling, Fichte's philosophical companion, who in many respects went so far beyond him, placed himself before nature in such a way that nature was not for him what it otherwise is in many respects for external science: a sum of phenomena that one dissects; rather, for Schelling, nature was to the human spirit in its nature, except that the human spirit stands in the present, experiences itself, but nature has lived through this spirit, so that it now rests enchanted in it, so that it hides behind its veil and reveals itself through its external appearances. Just as one regards a person in relation to his physiognomy, not only describing this physiognomy formally like a statue, but looking through the physiognomy to what is the living soul life, what looks through the physiognomic features, what spiritualizes and warms the outer form. Through the outer phenomena of nature, through the outer revelations as through the physiognomy of nature, Schelling wanted to go back to what is spiritual in nature, to unite the spirit in the soul with the spirit in nature. And from this arose in him that one-sided but bold way of striving for knowledge, which is expressed in Schelling's saying: “To comprehend nature is to create nature!” That in the human soul there could be something that only needs to be dragged into creative, living existence, and by so doing, not creating the outer phenomena of nature, but creating images that are the same as what lives behind nature, is expressed in the words: “To understand nature is to create nature!” Today, there is truly no need to take this philosophy of German idealism dogmatically; one need not be a follower of it, that is not the point. What is important is to get to know the power and inner soul from which such a direction of spiritual life arises. And so someone could be an opponent of the dogmas of German idealism in the fullest sense of the word, but find something resiliently alive, something that carries the future, in the way the human soul wanted to penetrate into the deepest secrets of existence back then.

And in this context, we may refer to Hegel, the third in this series, who was not afraid to ascend into the coldest realms of pure thought. For Hegel believed that when the soul withdraws from all the warmth of external observation, from all direct resting in natural existence, when it is all alone with the concepts that live in the soul in such a way that this soul is no longer present with its arbitrariness in the thinking of the concepts, but the soul abandons itself to the process of how one concept arises from the other, how concepts prevail within her, without her turning in any way to anything other than to these prevailing pure, crystal-clear and transparent concepts, which she lets prevail and weave within her as they themselves want, not as the soul wills, - then, Hegel believed, in this process, in this flowing of concepts, a union of the soul with the ruling world spirit itself, which lives out itself in concepts, which, through the millions of years, by sending its concepts commanding through infinity, allowed the outer world to emerge from the condensation of these concepts and then placed man into it so that man can awaken in his soul these concepts from which the world itself emerged. Is it really one-sided, the way Hegel delves into the world of existence by trying to penetrate to the sources of existence by squeezing out all other reality from the pure world of concepts? Is it one-sided in the sense that the World-Spirit, which flows and weaves through the world as if it were a mere logician, conjure up the world out of pure logic, this striving, which arises directly from the German essence and German nature, also shows how the German spirit, in its striving for knowledge, by its very nature seeks to connect with that which lives in the soul, that which can be directly beheld in the soul in its inwardness and which, by being thus beheld, simultaneously seizes the spirit flowing in the world. The fundamental principle of this striving is the seizing of the world-spirit by the spirit developed in the soul. And even if the right way of relating to world-life and its knowledge can only be solved by the human soul in a reasonably satisfactory way in the farthest, farthest future, the way in which it has been attempted within German idealism , this way of seeking the world spirit is so intimately connected with the German essence and at the same time it is the way in which, in our time, the eternal must be sought in the temporal human soul.

One can see how closely interwoven with German striving this kind of knowledge is when, at the dawn of the newer spiritual striving, one looks at how two phenomena confront each other at the end of the sixteenth and the beginning of the seventeenth century; that is, the time when those forces first emerged that gave the newer world view the impulses for European development. It is interesting to see how the German soul relates to this dawn of intellectual life, for example, by juxtaposing two images from the end of the sixteenth and the beginning of the seventeenth century. Regardless of one's own opinion of this remarkable spirit, let us consider him only in the context of the development of modern spiritual striving, if one places Jakob Böhme and compares him with a contemporary striving spirit in Western Europe, with a spirit who is also characteristic of his people, as Jakob Böhme is characteristic of his people, with Montaigne.

Montaigne is also a great and important figure, expressing one of the elements that arise at the dawn of the modern intellectual life. He is the great doubter. He is the one who, from within French culture, receives the following impulse: Let us look at the world. It reveals its secrets to us through our senses. We will try to reveal these secrets through our thinking. But who can say, in any way, that the senses do not deceive; that what is revealed to the senses from the depths of the world can somehow have a connection, which can be visualized, with the sources of existence. And who can deny, this great doubter asks, that if one does not rely on the senses, but on judgment, on thinking, if one seeks evidence and each piece of evidence in turn demands evidence, and the new proof in turn demands another proof, that one can then proceed along the chain of proofs and must also proceed, because everything that one believes to have proven appears fleeting when one looks at it more closely. Neither thinking nor sensual observation can provide any certainty. Therefore, a wise man, according to Montaigne, is one who does not seek such certainty at all; who has an inner irony about the phenomena of the world and about the knowledge of the sources of existence; who knows that although one can reflect on and observe all things , but that one thereby acquires only a knowledge that one can just as well admit as reject, without having any hope of attaining anything else through spiritual striving than precisely such a thing to which one can only relate doubtfully and ironically.

At the same time, within the German being stands Jakob Böhme, who undertakes the journey into the depths of the human soul by means of mere inner development of soul powers, by mere immersion in what the soul can draw up from its depths. And in the fact that he finds these depths of the human soul in the way he believes he is able to find them, he was clear about it, he was convinced that by descending into the depths of the human soul, he at the same time hears the sources of all existence, natural and spiritual, of all comprehensive existence, flowing into these depths. For Jakob Böhme, descending into the depths of the soul also means reaching out into the divine spiritual life that governs the world. And so Jakob Böhme sought this path; that in this path there can be no question of doubt or of an ironic mood in the Montaignean sense, because Jakob Böhme in his way is clear about the fact that he lives in the spirit, because one cannot doubt that in which one lives, in which one co-creates by immersing oneself in it. And one would like to say: Only a revival of this endeavor of Jakob Böhme's in a higher form lies in what lives on the scene of German idealism through the spirits just mentioned. And these just mentioned spirits basically all turn their gaze to a personality who – however much this has been doubted from a narrow-minded point of view – in her entire being, in her entire nature, emerged from the deepest popular German culture, to Goethe. And Fichte, the philosopher who was only struggling for clarity, who was never satisfied if he could not express what he had to say in concepts with sharp outlines, Fichte, who could be considered a dry, sober man of knowledge — that was not his way, but that is what characterizes his striving characterizes – who could be thought of as far, far removed from Goethe in the nature of his being, – Fichte addressed beautiful words to Goethe in which he wanted to express how he tried to align himself with the highest that he strove to bring forth, with what Goethe was by nature. When Fichte had brought the first, most abstract, one might say coldest, most historical, form of his “Wissenschaftslehre” to print, he presented the book to Goethe and wrote to him:

“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!”

Words that each of the others could have addressed to Goethe in the same way, and indeed each of them did address to Goethe in one way or another, as history shows.

And when Schiller, in his “Letters on the Aesthetic Education of Man”, which, as I allowed myself to characterize here last winter, have been far too little appreciated, tried to answer the question from the depths of Kantian philosophy: How must the human soul strive in order to truly come to live together with the spirit of the world in freedom in the harmonious interaction of all its powers? And when Schiller turned his gaze to Goethe, he saw in him something like the German spirit in one of its centers, seeking to bring forth before the world, out of the deepest inwardness of his being, the highest that he had come to. Schiller admired the pure, free humanity of the ancient Greeks, that pure, free humanity that, on the one hand, is allowed to turn to external nature, but which does not allow this nature to have such an external hold on it as the more recent spiritual striving, in which man becomes unfree in his striving in the face of the coherence of nature. This Greek nature, which on the other hand became so aware of itself in the depths of its soul that it sensed itself as nature itself, also in its innermost being, this Greek element, which stood before Schiller's soul like a model of all human striving and living, Schiller saw it shine anew in Goethe's nature and life in the face of the newer spirit of the people. And Schiller characterized this at about the same time as Fichte wrote the words just quoted to Goethe, in a letter to Goethe with the following words:

"For a long time now, although from a considerable distance, I have been watching the course of your mind and have noted the path you have set out on with ever-renewed admiration. You seek what is necessary for nature, but you seek it by the most difficult route, which any weaker force would do well to avoid. You take all of nature to get light on the individual; in the totality of its manifestations, you seek the explanatory basis for the individual. Step by step, you ascend from the simple organization to the more complicated, in order to finally build the most complicated of all, the human being, genetically from the materials of the entire structure of nature. By recreating him in nature, as it were, you seek to penetrate his hidden technology. A great and truly heroic idea, which shows sufficiently how much your mind holds the rich totality of its conceptions together in a beautiful unity. You could never have hoped that your life would be enough for such a goal, but even just to embark on such a path is worth more than any other ending – and you have chosen, like Achilles in the Iliad, between Phthia and immortality. If you had been born a Greek, or even an Italian, and if from your cradle you had been surrounded by a refined nature and idealizing art, your path would have been infinitely shortened, perhaps made entirely superfluous. You would have absorbed the form of the necessary into the first view of things, and with your first experiences the great style would have developed in you. Now that you have been born a German, now that your Greek spirit has been thrown into this Nordic creation, you had no choice but to either become a Nordic artist yourself or to replace what reality withheld from your imagination by the application of your powers of thought, and thus to give birth to a Greece from within and in a rational way, so to speak.” The creative force that arises from the deepest inwardness, that not only creates the present, but that even gives birth to the past anew out of its own essence: the Goethean spirit. In this letter, Schiller selflessly characterizes it wonderfully, in which he truly laid the foundation for the friendship between these two minds, Goethe and Schiller; Schiller wonderfully characterizes this inwardness of the creation of the Goethean spirit. And truly, Goethe appears in the image of German idealism with all his striving.

Therefore, out of the striving of Goethe's personality, a poetic figure could arise that – I do not believe that one has to be prejudiced to say this – is uniquely placed in world literature and in the whole of world creation, the figure of Faust. How does he stand there, this Faust? As the highest representative of human striving, but still – after all, he is a university professor at heart – as a representative of the striving for knowledge, for knowledge! And right at the beginning of Faust, what becomes a riddle, what becomes a big question? Knowledge itself, the striving for knowledge becomes a question! Two elements come to life in this Faustian legend. And one must point out this living out of the two elements if one wants to understand the basic character of Goethe's Faustian creation on the one hand and, on the other hand, its connection with the innermost nature of German spiritual striving.

Of course, the term magic and everything connected with it is not exactly popular today. But Goethe was compelled to place his Faust before magic, after knowledge and insight had become a question, a riddle, for Faust. And the fact that today we are able to separate everything that is conventionally associated with the concept of magic from a deeper spiritual striving will be my particular task tomorrow in the lecture where I want to speak about the eternal powers of the human soul. But the way in which Goethe has Faust turn to magic can perhaps be thought of as quite separate from all the wild superstition and nebulous striving associated with the word magic and with magical striving in general. One can overlook secondary matters and look at the main thing, namely, the fundamental human striving as expressed in Faust. Why must Faust, who has really been involved in all human sciences, wanted to gain clarity in all human sciences about that which underlies existence as a source, why must Faust turn to magic, to a completely different way of interacting with nature than is the case with the ordinary pursuit of knowledge? Why? Because Faust has experienced everything that can be experienced in the pursuit of knowledge; because he has experienced everything that can be felt by a person who has a yearning for the depths of the nature of the world; everything that can be felt by a person when he feels alive in himself, which external science can comprehend. This science visualizes the laws of nature in concepts, in ideas. But do I exist with these concepts, or do I only have something in these concepts that weaves itself as a ghost in my own soul and that perhaps, with regard to this image, is clearly, but not with regard to its life, directly connected to the sources of existence? What forces itself into the soul as a question of this kind can be felt in different ways. It can be felt weakly, but it can also be felt strongly, so that the enigma that lives itself into the soul through these feelings becomes like a nightmare from which this human soul wants to free itself. For the soul can say to itself: All this knowledge is only something that one forms on the basis of existence. All this knowledge is something that has been subtracted from existence. But I must still descend into existence with what I experience in myself.

What one might say Schelling believed in his presumptuousness, Faust cannot believe: that by living in concepts, one creates in nature. Rather, he wants to descend into nature. He wants to seek out nature where it lives in creation. He wants to unfold an activity that is such that the human soul accomplishes it, but which, in that this activity is within the soul, is both creating nature and creating soul at the same time. Because Faust cannot do this in any other way, he tries to do it by seeking to invigorate within himself the path that ancient magicians have tried. Faust tries to have something in his soul that does not merely depict nature in terms within him, but that appears to him in what lives and creates behind appearances. He seeks to bring the spiritual in the creative power of nature, which flows and weaves through the world, which surges up and down in the tides of life and the storm of action, not only into knowledge, but seeks to connect with it in a living way. He seeks the path to it in such a way that the spiritual creation of nature stands beside him, as the soul of a human being stands embodied here in physical existence, so that one experiences existence, not just knows about it.

And in this way Faust stands before nature in the same way as—one need only point to a spirit like Jakob Böhme, in his own way, one need only look at that which underlies German philosophical striving in the idealistic period—Faust, yearning , yearning for knowledge, expecting certain achievements, to which he wants to rise, so in the face of nature, so next to nature, as befits the innermost life and weaving of the German spirit: to create nature in the soul and to let it become living science, living knowledge. That is why Goethe has to bring his Faust together with magic.

There is something else that Goethe brings together with his Faust, something that perhaps even more than the magical element that confronts us in the first scenes and then continues in what I would call a directly dramatic way, while it loses itself as a magical element – which seems perhaps even more wonderful than this magical element for this Goethean Faustian poem, which is now also intimately interwoven with the spiritual striving of the German people.

Let us try – as I said, without pronouncing dogmatically or in any way on the value – to place ourselves in the position of Jakob Böhme; let us try to bring to life before our soul one of the aspects of Jakob Böhme's striving. A great question confronts Jakob Böhme with regard to the riddle of existence, the question that arises from the contemplation of the world when one says: The world is governed by the World Spirit in its goodness, in its wisdom. He who is able to immerse himself in the spirit of the world senses the surging of the world's wisdom, the surging of the world's benevolence. But evil intrudes, evil in the form of suffering, evil in the form of human deeds. If we do not look at the abstraction of the thought, but at a striving for knowledge that is based on feeling and emotion, a striving for knowledge that takes hold of the whole person, we stand in awe at the way in which Jakob Böhme raises the question of the origin of evil. He cannot avoid saying to himself: the spirit of the world, the divine spirit of the world, must be thought of as connected with the sources of life; but one does not find the origin of evil by immersing oneself in the spirit of the world. And yet evil is there. — With tremendous intensity, the question of the origin of evil arises in the quest for knowledge of Jakob Böhme. He seeks to answer it by asking about evil, as one might ask about the origin of the deeds of light. What Jakob Böhme has developed in depth can only be illustrated here through this comparison, for the sake of brevity. For, just as one can never derive from the light that which appears as the deeds of light, but always needs darkness for this; just as one can never derive darkness, with which light must appear together, from the light itself, but rather one must go to this source of light if one wants to examine the deeds of light in external nature, Jakob Böhme attempts to find the essence, not merely the principle, of evil, not in the Divine either, but in that which takes its place beside the Divine, like the shadow, like the darkness beside the light, which one does not seek in the light, but for which one does not need reasons in the same way as for the light itself. He seeks to find it by undertaking the previously characterized journey into the depths of the soul and at the same time trying to grasp the existence of the world at its sources in the soul. Thus he does not confront evil as something that can be recognized in a concept, but as something that he tries to grasp in its reality. In his attitude towards evil as something that cannot be grasped conceptually but only in reality, Schelling is followed in his very significant treatise “Philosophical Investigations Concerning the Essence of Human Freedom and the Related Objects”, 1809. Schelling consciously follows Jakob Böhme in his search for evil.

Goethe, from the depths of the German soul, sensed this riddle of evil in a completely different way. Just think what a challenge it was to create a work of poetry in the way that Goethe did in his Faust. On the one hand, Goethe had to present a purely inward striving, which, after all, could only be expressed, one might think, by depicting a person who presents himself to the world lyrically. Goethe seeks to bring it to dramatic life as Faust stands before the world. He does this, however, by allowing what lives in the soul to shine through in such a way that it is inwardly alive in the soul and becomes external. The dramatic not only places the human being in the world as he stands in it lyrically, but also as he stands in it actively. This enables Goethe, as a dramatist must, to lead man out of subjectivity, out of the mere inwardness of the being into the outer world. But one should try to imagine what a challenge lay in what can be characterized in the following way. Now Faust is to strive, as man does when he lets the riddles of existence take effect on him, to go forward in the world, to become a fighter in the world. And yet such struggles, which arise from the riddles of knowledge, are inner struggles. As a rule, man stands alone in this, and as a rule nothing dramatic is connected with it. Dramas proceed differently, in that one simply lets the interior of the human soul unroll. What enabled Goethe to transform what is basically only an internal matter of the human soul into a vivid dramatic image? Simply by the fact that, just as he brings the human soul out into nature through magic on the one hand, on the other hand he brings this human soul out into the big wide world by trying to show that when one seeks out seeks out evil and wants to experience it in its reality, one cannot understand it merely as an inner principle and seek an inner explanation for it, but one must step out into life as it confronts one full of life. Therefore, Goethe cannot direct his attention to evil in such a way that he finds something in him that is mere philosophy, but he must direct his attention to the essence, to one who fights Faust, to one who is the embodiment of evil, who is as alive as the principle of evil as man is alive here in his physical body. And he must be able to feel and show that the fight against evil is not just an abstract, inward struggle, but that it is a struggle that is waged hourly, momentarily, in which man lives. In everything he does, he essentially encounters evil. Thus this obstacle was overcome. What is otherwise an abstract philosophical principle was brought into direct existence, into essential existence. Walking, changing, acting, fighting were brought about, which one otherwise speaks about. For these reasons, on the one hand, the magical element had to be revived in Faust, in that Faust tries to penetrate the shell of nature. On the other hand, evil had to be contrasted with Faust as something essential, something that is much more than what is usually called an idea or a concept; something that is usually conceived as living only within the soul had to be embodied, placed out into the world. And so in poetry, too, there was a need to resort to that deepening of the conception of evil which we find as such a wonderful fundamental trait of the German spiritual striving, from Jakob Böhme up through all the deeper German spirits who cannot satisfy themselves by seeking evil only in philosophical concepts, but who want to go out into the world. And in going out into the world, they encounter evil just as one encounters another human being in the physical world. In order to spiritually unlock the inner world, the striving had to connect with such a view of evil. That is to say, just as nature is to be sensed through magic to its sources, so spiritual life is to be placed in the context of human life by showing evil itself as a spiritually active being. Thus, as a poet, Goethe elevates man to the realm of the ideal, but of the living ideal.

And he was faced with a dilemma in yet another way: he, the great artist, of whom Schiller said that he could give birth to a Greece out of his own inwardness. He was faced with a dilemma in yet another way, one that we may only gradually come to see in its full significance. In Faust, we see the striving human being. Many commentators on Faust have emphasized the fact that Goethe did a great deed in having Faust redeemed, in not allowing Faust to perish, as was the case in earlier representations of Faust, but in having him redeemed, because, in accordance with the newer world view, one must assume that within man lie the forces that can achieve victory over evil. Yes, what this actually means for the overall view of the Faust epic is something that is not usually considered. One says, offhand: Goethe's Faust could only become what it is if Goethe had the idea from the very beginning to take into account the innermost nature of man in such a way that Faust could be redeemed. One imagines a drama, one imagines a work of art that takes place in time and that is supposed to be great, in such a way that one knows from the beginning what must come out in the end. And that is what it should actually be. For man, as one so often says, must bring with him his convictions from the highest riddles of life. Actually, nothing more and nothing less is expressed by this than that “Faust” should, by its very nature, be the most boring piece of writing in the world. After all, every pedant today knows, or at least believes he knows, that if man strives correctly, he should ultimately be redeemed. And now one of the greatest poets is to present a grandiose world poem in order to show this self-evident truth through all possible forms! And yet, Goethe has succeeded in embodying the thought just expressed, not in some abstract way, but in presenting living life before us through a long, long series of images. Why? Simply because he has shown how that which, when inwardly conceived in abstract thoughts, would be a mere truism, a matter of course, is set forth in life in a completely different way; because he attempts to extend life, on the one hand, in the direction of the magical , on the other hand, towards the spiritual side; because the striving for nature is not a striving for knowledge but a magical one; because the striving for evil or the recognition of evil is not just a philosophical matter but a matter of life. How does something become a matter of life that is otherwise only the soul's inner, abstract striving? It becomes a matter of life when the human being, when he stands before nature in the same way that Faust stands before nature in the sense of his striving, wants to go beyond abstract knowledge. He wants to go beyond that which can only live in concepts, which spins itself out as ideas, as concepts. He wants to enter into the sphere of nature, where there is creative life, with which the soul's own creative life connects, in order to go beyond nature's creation through mere abstract conceptual life.

But when you take hold of the matter in full life, you enter into that in man from which man in turn emerges by being able to acquire consciousness in his concepts. One need only go back to what, for example, the Greek Stoics strove for in their earnest quest for knowledge. They wanted a wisdom that would smooth the world, that would survey the world, and that would have nothing to do with human passion. Man should become dispassionate, dispassionate, in order to feel his soul absorbed in the calm conceptual grasping of the wisdom that pervades the world. Why did the Stoics want this? Because they felt that one comes out of a certain intoxication of life, out of a half-unconscious immersion in life, by coming to dispassionate understanding. Stoicism consists precisely in the search for a life free of intoxication.

Now, in the course of human evolution, the personality that is to be represented in Faust stands before nature in such a way that knowledge becomes a question for it, the very thing by which man tries to save himself from the intoxication of life. He can enter into the intoxication of life by immersing himself with the creative powers of the soul, but he does not absorb the same powers with which he has just risen, but rather he submerges himself seeking to connect the foundations of the soul with the foundations of nature. But from this arises what is now the error of Faust in the first part of the story, the submerging into sensuality, into sensual life, even into the outer trivial life, which he must undergo in his own personality because he is to connect what lives in his own personality, what lives in the depths of his soul, with what lives in the depths of world existence. The task of the first part of Faust and also of a large part of the second part is to present in a lively way the error by which man can be tested in his soul.

To what extent man, by wanting to grasp the world personally, the world in its power through knowledge, exposes himself to the danger of being submerged in the personal and being drawn into the whirlpool of life, is depicted in “Faust”. And that does not depend on some abstract doctrine, but on the will, on the character of this Faust. It is only through this that the poem becomes a poem. And on the other hand, since the human being strives for a real knowledge of evil and is not satisfied with a principal, conceptual understanding of evil, he must break through the ordinary life of the soul; for there he finds only concepts, ideas and feelings. He must go through this soul life, he must go to the place where man, without seeing the essential reality through the senses, perceives an essential reality through the pure soul experiences, from the spirit. This becomes the task of the one who wants to recognize evil in its reality through direct experience. This becomes the task of Faust in relation to Mephistopheles. But man cannot approach evil at all as he is at first. It is virtually impossible to approach evil as man is at first; for one must know the world, and one can only know it by knowing it in the soul. One must form concepts. One must have in one's soul that which can be experienced in one's soul. After all, as newer philosophers have so rightly and so wrongly asserted, one cannot transcend one's consciousness. But if one remains in consciousness, evil remains only an abstract concept, does not appear in essence.

Faust is faced with a great, so to speak, impossible task. But great, as it says in “Faust” itself, is “he who desires the impossible”. Faust is faced with the virtually impossible task of going beyond that which is the sole source of his consciousness, of going out of consciousness. This will be his further path, the path out of the ordinary consciousness of the soul. Tomorrow we will speak about the path of knowledge out of the ordinary consciousness to those realms where the spirit is grasped directly as spirit. This stands before Faust as a task. He cannot find evil in its essential nature in the field to which consciousness is initially directed. Therefore, he must again, and now not in a general, trivial, abstract way, come to find the reconciliation of man with existence, but in the way that he is able to do so as an individual human being. It must be shown how he finds his way out of ordinary consciousness to an understanding of life that now comes from deeper forces of the soul.

Thus we see Faust going, I might say, everywhere touching and feeling the existence of the world, feeling it inwardly, to see where he can find the gate through which he can penetrate into the inner being. Thus we see how he soars so high that, having transformed the soul and transformed it more and more, he really descends in experience to those depths towards which Jacob Boehme strove and which are then hinted at to us in the second part of “Faust” that Faust finds something widest, greatest, highest and at the same time deepest, which he had already striven for in his walk to the Mothers, in that his senses fail him, in that he goes blind and in his inner being inner bright light comes to life. Out of the ordinary consciousness, to a different consciousness, to a consciousness that slumbers in the depths of the soul, as the depths of the sources of nature slumber under the shell of nature that one sees with the outer senses, to a deeper consciousness that always accompanies man between birth and death, but that is not present in the ordinary field of consciousness. Faust must be guided in two ways through the strengthening of the spiritual life to the gates that lead from the abstractness of the idea to the livingness of spiritual existence itself: As a magician, Faust knocks at the gate of existence, which leads from mere observation of nature to co-creation with nature; in his dealings, in the living, dramatic dealings with Mephistopheles and with all that is structured by them, Faust knocks at the other gate, at that other gate that leads from the ordinary consciousness of the soul to a superconscious, supersensible consciousness, which opens up a spiritual world, from which evil also really originates, behind the ordinary existence of the soul, just as external natural revelation is only the expression of that which lives and moves entirely in nature.

Through the connection with what, one can say, is peculiar to the German national spirit, Goethe created a piece of writing that could only become a piece of writing in the most difficult sense. For the most non-sensuous, the most distant from the senses, the purely inward, was to be shaped dramatically. But this inwardness can only become dramatic if it is expanded in two directions. And Goethe sensed the necessity of this expansion in two directions. In doing so, he created the possibility of placing this unique poetry, which in a sense no one else in another nation would have conceived in the same way, into the world evolution.

If one has these thoughts, one can perhaps still raise the question: Yes, but did Goethe not actually create a work of art that requires a great deal of preparation to understand? It almost seems that way. For the commentaries that scholars, both German and non-German, have written about Goethe's “Faust” fill several libraries, not just one. But if one were to believe that a great deal of preparation is needed to understand the Faust epic, then the thought must arise: what did Goethe actually make this Faust epic out of? Was it the result of a philosophical quest? Was it speculation about the magical foundations of nature? Or was it speculation about the sources and origins of evil? No, truly not! He saw the puppet show, a pure folk performance, the folk play of Faust, which was presented to the simplest minds. He transformed what lives and breathes in it according to his own mind. The Faust legend, therefore, presents us with a work of art and a work of the spirit in the best sense of the words. If we look only at the most general aspect of its origin, it shows how this summit of German intellectual life has its source in the most direct folklore, that is, in the most elementary of the folk spirit, and how German idealistic intellectual striving is connected with the essence of the German folk spirit. It can also be proved historically from the origin of the highest poetry of mankind from the simplest folk drama. This is a significant world-historical drama, that a spirit that can delve so deeply into the folklore in its inner work, like Goethe, is able to create something supreme out of the most primitive folklore, something supreme that, as we have been able to show, is also connected to the most significant philosophical pursuit, to the philosophical idealistic pursuit in Germany's great intellectual period. In Faust — as I said, these things must not be taken dogmatically — we see the striving Fichte. How? Fichte does not seek to grasp being and the ego by bringing thought to consciousness, as Descartes and Cartesius did. Instead, Fichte seeks to grasp being and the ego by connecting with the world-creating powers that play into the inner soul, so that the ego creates itself in every moment. We see this, only translated into the dramatic will, into the directly living, flashing up again in Faust. Faust is not satisfied with the self that human striving for knowledge was able to convey to him, but he wants to experience his own self directly in the spiritual world. The whole progress of the dramatic action in 'Faust' consists in the fact that the ego, in its dealings with the world, creates itself anew, always elevating itself. Fichte lives in Goethe's Faust; Schelling also lives in Goethe's Faust, in that Faust, on the one hand, seeks to unite the truth of magic with his soul, but also seeks true striving in the depths of the soul seeks the true striving in the depths of the soul; in that which cannot be found in the ordinary life of the soul, in thinking, feeling and willing, he seeks it in his dealings with the representative of evil, as a direct spirit. Faust truly seeks out nature where it lives in creation. Schelling had, I might say, presumptuously explained it when he said: To understand nature is to create nature! Fichte stands on healthier ground when he says: To understand nature is to live with one's own creation in the creation of nature. But one can see how the power for a deeper striving for knowledge, for the sources of existence, also lives in Fichte. Hegel strove for the sober thought, and one cannot be more sober than Hegel. The world spirit with which the soul in Hegelian philosophy seeks to unite itself becomes a mere logical spirit. To think of the divine spirit of the world as a logical soul that only builds the world logically! It must not be taken dogmatically, but it must be taken as an expression of the striving that remains mystical even in the most extreme logic, that seeks a union of the deepest part of the soul with the summit of the whole existence of the world itself in nature and history. Hegel must also be taken in this way, that one cannot find one's own self in what the senses provide us, but only in what the human soul can achieve within itself when it comes out of the sensual world. This is also what Hegel's philosophy strives for. And Faust, after his eyesight has gone, is illuminated by a brighter light within. What Hegel seeks on the right path, only to fail to perceive as the right goal, is what Faust seeks: to let one's own self merge with the world-self, to unite with it, and thus to experience the world-self in one's own self.

As Wilhelm von Humboldt said, can we not say that this German striving has not only tried in a beautiful way to establish harmony between philosophy – if one wants to call the pursuit of a worldview such – and poetry, and art in general, but that the German spirit has also brought this striving to external expression in a very unique way in Faust? Is not the very essence of Germanness characterized in this harmonious blending of the creations of the imagination with the quest of the sense of truth? Is it not otherwise in the world, where one finds that the imagination creates in freedom, but in unreality? The sense of truth creates according to the necessities of existence, but it does not come to a real life through this, only to an objectification, to a representation of experience. To bring fantasy out of its unreality and to animate that which it is able to create in such a way that the created lives together with the living spirit, so that harmony, harmonious harmony between poetry and philosophy can also exist in a work of art for once – that is what Goethe attempts, out of the whole originality and the truly not at all philosophical nature of his being. And when he has achieved this harmonizing of poetry and philosophy, of imagination and philosophy, by connecting with the most popular sources of the German spirit, then we may say: just as this Goethean work (we might also show it in other of his works, but it is most clearly and explicitly shown in his “Faust” — shows itself in connection with what the idealistic German world view has sought; there it is, as it now stands before us, seemingly the spiritual heritage of a few who prepare themselves especially for it. One can also see that, basically, supporters and opponents have tried to come to terms with the paths taken in the Goethe, Schiller, Schelling and Hegel era in the further course of German intellectual life up to our time. Infinite efforts have been made to understand the paths taken at that time along which one can find the sources of existence. But anyone who delves deeper into the ideas of those who lived in the arena of German idealism may come to the conclusion that what was developed there need not remain the property of only a few, of only a few individuals. Of course, if today we want to delve into the world view as presented by Fichte, Schelling and Hegel themselves, if we get involved in their books, it is understandable that we will soon close the books again if we do not want to make a special study of them. For it is understandable to say: All this is quite incomprehensible. Nor is there any criticism to be made of those who claim that it is incomprehensible and indigestible. But there is a possibility, and this possibility is actually offered by human development, that what appears to be an indigestible good for a few can become quite popular, can really find its way into the whole spiritual cultural life of humanity. In order to grasp the cosmic striving of man in the way it was grasped in German idealism, it was necessary that some people should devote themselves entirely to the particular formulation of concepts and ideas, that they should attempt this in a solitude of spiritual life that stands alone as such.

But it does not have to stay that way. It is possible to popularize that which lives in Fichte's thoughts, which are so abstract, so abstruse, and, as many might say from their point of view, so convoluted – I know that for many people I am saying something paradoxical, but time will teach that it is correct – if you live into the spirit and the way of thinking, to present it in such a way that it can be directly conveyed to the boy or girl in earliest youth; that it can be understood in the way one understands something that lies completely in the nature of human life if one wants to grasp this human life. And so with all the other spiritual heroes! It can be done just as it can with the Grimm fairy tales. It takes no more spiritual activity of the soul to recognize, feel and sense Goethe, Fichte, Schelling and Hegel in the depths of their creations than it does to grasp a fairy tale in the right imaginative way, as it is in the Grimm fairy tales. But the path will first have to lead people to live with something that belongs to the highest that humanity has gone through in terms of knowledge and poetry. And that is the significance of this idealistic striving of the German spirit. If one can show how one can grasp the essence of the soul in a simple way by appealing to the creative powers that lie within everyone, if one can show how these powers can be accessed in the right way, then one can bring this to people in a simple, elementary and direct way, whereas Fichte, to find it for the first time, needed a particularly high level of intellect. The same applies to everything else. But is what I am saying really so incredible? I do not think that anyone who remembers how he learned to understand the Pythagorean theorem at school will find it so incredible. But that does not mean that he is inclined to consider himself a Pythagoras, although the spiritual level and power of Pythagoras was necessary to first discover the Pythagorean theorem. An intense stream of spiritual world experience will flow from what the best German minds have sought in lonely, abstruse thoughts within German idealism, down to the most ordinary aspirations and lives of human beings.

And there is much, infinitely much, in this ordinary striving of man, if he is able to relate to the ever-creative and to feel that the human ego is creatively creative in the infinite. It is only by merging with the creative forces of nature that the human soul will be able to experience and feel the great beauties of nature as it reveals itself. And in a similar way, this applies to the other elements of this German intellectual life.

One must feel this, then the right feeling comes over one for the connection of the German striving with the entire world striving. And to revive this feeling in our days, it seems certainly appropriate to our destiny-bearing time. And it already belongs to that in which the German soul finds its strength. In conclusion, an example of this.

Even before the unity of the German people, the new German state, came about out of the context of the world, out of history, an unknown spirit writes beautiful words in his contemplation of Goethe's “Faust”. It was in 1865. I only quote these words of an otherwise quite unknown interpreter of Faust because they express what countless others have felt in exactly the same way. Since the emergence of the elevation in German idealism, which we have spoken of again today, countless of the best German minds have felt the connection between the paths that the idea takes in idealism into the spirit of nature and into the deeper foundations of the soul-spiritual itself. They felt that there is a connection between what the German spirit at its height has created for thought, what it has given to humanity as the sum of thoughts and artistic creations, and a connection between all this and what can also live in the German deed, in what the German people have to do when they have to carry out their world struggles on a different stage than that of thought. The connection between German intellectual life and German action was most deeply felt by those who knew how to place German thought and German idealistic work highest in their way of thinking. And from the contemplation of the past of German idealism, with its ascent to the heights where thought introduces to the life of the spirit—from the contemplation of this sphere of German idealism, there has always emerged the most beautiful hope that the German people will find the impulse for action from the same source when they need it.

What could be shown by many can be exemplified by one – and deliberately by one who is little known, Kreyssig, an explainer of Faust. Kreyssig, in 1865, wrote a paper about Goethe's “Faust” in which he tried to clarify, in his own way, what Goethe actually wanted with his “Faust.” He concludes with the words:

“And so we would then also know the overall impression that the contemplation of this giant monument of our great educational epoch, which after all remained unfinished and fragmentary, leaves behind, here we cannot summarize it better than in the simple memory of a passage from the famous legacy of the then 75-year-old poet to the younger world, which was preparing to take on new paths.”

Kreyssig cites Goethe's own thoughts, where he envisages the way in which Goethe sought a path into the spiritual world into old age. Kreyssig states how the power that leads into this spiritual world seems to him to be connected with the power that German action is to create in distant, distant times, which Goethe, as an old man, could only guess at:

The earnest style, the high art of the ancients,
The primeval secret of eternal forms,
It is familiar with men and with gods,
It will leaf through books as readily as through rocks.
For what Homer created and the Scipios
Will never live in the learned hothouse!
They wanted to transplant us into the hothouse;
But the German oak grew to the whole!
A storm of growth has overtaken it,
It has taken the glass of the hothouse with it.
Now grow, O oak, grow to the delight of the world.
I can already see new solar auras flying.
And when my gray eyelashes close,
a mild light will still pour forth,
from whose reflection of those stars
the late grandchildren will learn to see,
and in prophetically higher visions
to accomplish greater things for the world and humanity.

And the “Faust” interpreter adds - in 1865 -:

"Let us add the wish that the words of the master, who looks down on us with a mild light from better stars, may come true for his people, who are seeking their way to clarity in darkness, confusion and struggle, but, God willing, with indestructible strength, and that “in those higher accounts of God and humanity, which the poet of 'Faust' expects from the coming centuries, German action too, no longer as a symbolic shadow, but in beautiful, life-affirming reality, may one day find its place and its glorification alongside German thought and German feeling!"

Thus thought a German personality in 1865 of the German idea in connection with the hoped-for German deed. How the disembodied souls of such personalities may look upon the field in which the German deed is called upon for its realization today!

But precisely in connection with the faith, love and hope of such personalities, and especially of those personalities who, either through creation or understanding, have stood within the world view of German idealism, it may be said: the German need not, if he wants to recognize the impulses that are to inspire him, disparage any opponent. He has only to reflect on what he must believe, according to the innermost part of his being, to be his world-task. He must therefore reflect that he looks up to the way in which it has been handed down by his fathers, his ancestors, to his time; how it has become a force for the present, and how from this force, which is before his eyes, which lives in his soul, from the present hope may spring into the future.

Indeed, in the context of the present with German idealism, one can say from the innermost feeling: By looking to the past of thought or to what he has striven for outside of thought, the German feels feel his world task; he may feel it in this fateful time, he may feel it out of his love for his past and out of his faith in the power of the present, which becomes his when he has the right love for what the past has brought him. And from this love and from this faith, from this dual relationship between past and present, will spring in the right way that which, transcending blood and pain, allows us to glimpse a blessed present: German hope for the future. Thus, by delving into the idealism of the German essence, we can create a triad of love for the German past, faith in the German present, and hope for the German future.