The Rudolf Steiner Archive

Selfishness is combated through logical thinking. If thinking regulates itself logically, desires can no longer come up and the body works automatically. We close our eye automatically if a fly approaches it. Spirits of Movement built this reflex into us. What we do automatically is always correct and wise; what we do voluntarily is subject to error. Sprits of Movement also had to learn; they made a lot of mistakes before movements like eye closure became automatic in us and before these movements could be carried out so wisely. Such movements are completely independent of our personal feelings, wishes, etc. That's the way our thinking must become. The right sequences of thoughts must be strung together entirely by themselves; thoughts must not be produced for selfish reasons and purposes. They must proceed from previous ones in a purely logical way. We learn logical thinking from theosophical teachings, when the mighty facts that can all be understood with the intellect, even if one can't see and investigate them oneself, are placed before us and we try to grasp them with our thinking. Thereby we're diverted from lines of thought that only group around our own small lower ego and we're directed towards great, comprehensive ideas. That's the way we work on our astral body.

We're born with certain inclinations that become converted into habits during life. What fit to these habits earlier now becomes a hindrance to progress. All action must become conscious; we should do things on our own and not because of our connections with family, nation, classes or circumstances. Thereby we work on our etheric body.

Worries put pressure on the physical body. We should do our duty, and also against opposition, but we shouldn't worry too much. It's hard to strike the right balance here between concern and standing above it, but too much worry dries out the brain so that it can't take in new thoughts. The greatest man of sorrows or soter was Christ, and as it says in (I Peter 5:7) we should cast all our care on him; for he cares for you. that is, we should give all worries past a certain point to Christ so that He can make our physical body healthy and strong, so that our soul is also healthy.

It sometimes happens that a man who begins an esoteric training is soon disappointed and says that he thought that the exercises would be much more energetic and that the exercises' effects would be much more incisive. One who says this should make it clear to himself that he's making a big mistake there which he should correct as soon as possible. It's the man who's not energetic enough—not the exercises. It's not that the exercises have no effect—the man just doesn't make them effective in himself. A pupil must become a completely different man through an esoteric life; he must acquire something new to add to the old.

In earlier times one was placed before the choice of esoteric training or death. One had to subject oneself to exercises and trials which put one on the esoteric path—if one was mature enough—or one fell by the wayside during these trials and died. The pupil told himself: If I can't pass these tests, I'm not mature enough for an esoteric life, and so further life in a physical body has no value for me. It's better for me to die physically and to prepare myself for a new incarnation in Devachan, which can then lead to an esoteric life.

Such trials aren't possible today; our whole organization is no longer up to it. But a pupil should get to the point where all physical happenings become indifferent to him. A man must become completely different, but anyone who says that he has already overcome the physical after doing a few exercises can easily be deceiving himself. A pupil must be honest with himself. Truthfulness is the first virtue that one who wants to tread an esoteric path must acquire; one must be extremely honest with oneself.

Another magic word for esoteric strivers is patience. Just look at the sun; imagine how the spirit of the sun makes the sun rise and set day after day, that he's already done that for a long time and will do it for a long time to lead the earth to its goal. One should think of this patience, and then shouldn't think that an exercise is ineffective just because it hasn't had any effect after three to five years.

The Lord's Prayer, this wonderful reflection of seven-membered world lawfulness, is a very significant meditation which some pupils do every day. I know a master of wisdom and of the harmony of feelings who said: I only take the Lord's Prayer as a meditation once a month; the rest of the time I try to make myself mature and worthy so that I might be permitted to immerse myself in even one line of this meditation. That's the attitude that one should have about a meditation—that one wants to make oneself worthy to be allowed to use it.

Theosophy is living practice and not just theoretical study.

We must feel the analogies in nature. There's something spiritual behind all physical things. If we do the meditations correctly and get further on the esoteric path, we'll soon feel something that corresponds to what we see in nature: germination and growth in spring and summer, and the melancholy of dying in the fall. Just as we go to sleep at night, so plants go into a plant night in autumn. Only the seeds remain. In them are the capacities that were acquired during summer life. These capacities become reactivated in spring, just as our forces and abilities from the preceding eve reawaken in the morn. We must go to sleep and wake up again repeatedly, use our capacities during the day and gather new forces at night. Behind physical plants are sublime spirit beings who must stride to new activities each spring, and who sink into a plant night in the fall when only plant seeds remain These beings are so far advanced that they only have to make this change once a year, whereas a man must go through the change of going to sleep and awakening every 24 hours. The higher beings don't have to do it as often.

Feeling oneself to be united with the pan-spirit should not remain a phrase. One must really feel and experience what lies hidden in the sequence of spring, summer, fall, in coming to life and dying.

Spiritual life flows into us during meditation. We must prepare ourselves in the right way so that we can receive this spiritual life properly. We do this through study. Just as the sun which sends out its rays and forces would only find an empty spot if the earth wasn't prepared to receive and use them, so our meditations would find no soil to work on; they would find a kind of an empty place if we didn't prepare ourselves through study, if we didn't make ourselves receptive for the spiritual life that flows into us through meditation. Thus we can see the macrocosm in the microcosm.

A pupil should devote himself to his meditations with complete devotion and concentration. He should put his everyday thoughts aside completely and only open himself to high spiritual forces. The meditator should look upon every meditation as a sacrifice, as a sacrificial smoke that rises to the Gods. Thereby we contribute to harmonization and progress, whereas low, egotistical thoughts are the basis for catastrophes; and no human protective devices can prevent catastrophes such as the many we've had recently and like the even more terrible ones that are yet to come; one can do whatever one wants to stop them—they'll happen anyway.

We must have the spiritual in view and in our feelings in all of our deeds and thoughts. We came down from the spirit, and enriched and perfected we'll reascend to the spiritual.

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

Esoteric exercises are the technique of spiritual life. Maya = maha-a-ya = great-non-existence.

We've only become dwellers on earth through the influence of Lucifer and Ahriman; otherwise our egos would have remained in spiritual regions, and our bodies on the earth's surface would have been directed from those regions.

Even though Lucifer and Ahriman combat the direct working of the divine spirit, they're nevertheless wanted by the spirit, for it's only through such resistance that the ego becomes fully objective in the physical world. Without Ahriman we wouldn't see a plant's green as such, but only the spiritual being that's in the plant. A single plant is like a hair in the earth's body.

Our egoism only arises through Lucifer and Ahriman. It must live in us and come to full expression, for only in this way can all of life become fully developed physically. But we should be aware that every action of ours has a selfish coloration. Our sympathy drives us to help others, but we don't like to be sympathetic.

There's no point in the world space where there's no force.

Men's etheric brains vary more than leaves on a tree. The shining points in them are like a photo of the heavens that's full of stars.

The effect of atma, buddhi, and manas is elaborated in the human eye (as in the great seal on a one dollar bill, with buddhi on the left, manas on the right, and atma at the apex).

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This symbol also works on us at night. There we should try to keep the chaotic impressions of the day as far away as possible.

We shouldn't chatter about theosophy while we're eating or at other everyday occasions. It should be a holy thing for us.

Today we would like to share some information with you about our friend Christian Morgenstern, who passed away recently. First, I will speak about Christian Morgenstern's career as it developed before he joined our society as a member; then Ms. von Sivers will recite some of his poems from this pre-Theosophical period. After the recital of these poems, I will then take the liberty of speaking to you, so to speak, about Christian Morgenstern's time as a member of the Anthroposophical Society, and Ms. von Sivers will essentially recite poems by Christian Morgenstern from his Anthroposophical period, which will be presented to the public in a forthcoming collection of poems by our friend.

Not only can we talk about Christian Morgenstern as a loyal, dear and energetic member of our society and our intellectual movement, we can also talk about Christian Morgenstern in this branch for the simple reason that he was connected to it in the sense that the chairman and leader of this branch, Dr. Ludwig Noll, was a friend and doctor to him in a loyal, friendly, devoted manner for many years.

In 1909, I received an objectively amiable and modest letter from Christian Morgenstern, in which he applied for membership of our society, the society in which he then expressed that he hoped to find that which had been working in his soul throughout his life in terms of feeling and emotion, and which had always formed the basic tone and nuance of a large part of his poetic work. And it is fair to say that when we consider the overall mood of Christian Morgenstern's soul, we see that hardly any other member of our world in 1909 could have connected with us more fully, more wholeheartedly, than Christian Morgenstern.

Christian Morgenstern has found his way into this incarnation on Earth so that one can literally see from the way he found his way how this soul strove from spiritual heights to find the kind of embodiment that was appropriate for this particular individuality. One would like to recognize in Christian Morgenstern a soul that could not fully decide to find its way into the directly materialistic life of the end of the nineteenth century to the beginning of the twentieth century, a soul of which one would like to say that it imposed a certain reserve on itself at the time of embodiment, as it were, to remain behind in the spiritual world with certain powers and to look at the world of the earth, always imbued with that point of view that arises when one is half rooted in the spiritual world. So Christian Morgenstern could hardly find a more suitable succession of generations here on this earth than that of his painting ancestors. His father was a painter and came, in turn, from a family of painters. The family was accustomed to viewing what the Earth's orbit offers from the standpoint of the spiritualized artist, and they loved all the beauties of nature and everything that human life produces as its blossoms, even if the foundations are materialistic. And so Christian Morgenstern was placed, as it were, in a hereditary substance, through which a certain relationship to nature developed in him, since he came from a family of landscape painters. Thus, what I would call the relationship to nature was placed in him, which was particularly strengthened by the fact that he was allowed to travel with his parents as a small child. And so we see Christian Morgenstern growing up, and the poetic urge awakening in him early on. We see him developing this poetic urge to such an extent that he, I would say, withdraws with his soul life to a lonely island and looks at everything around him from the perspective of this lonely island. Then verses flow from this poetic soul, tender verses that seem to be born out of the soul itself, which still rests half in the spiritual, and other verses that easily show, when one looks into such a soul, that they must also flow from the same soul; other verses that have absorbed all the disharmony that one encounters when one looks at the external life of our present time. Thus, in addition to the poems that rise up in the mood of prayer, there have also arisen poems that the outer world knows almost only from Christian Morgenstern: those sarcastic, ironic, humoristic poems that such a soul must breathe out, just as the physical lungs must breathe out carbonated air in addition to inhaling pure air. Thus, in this twofold breathing process of the spiritual life, such a soul had to rise, as it were, in prayer to the most sublime wisdoms and beauties of existence in the world, while on the other hand it had to look at the unnaturalness, the discrepancies, the disharmony in the world around it, which struck such a spiritual soul so powerfully that she can do nothing but rise above this discrepancy with a light, fleeting humor.

Christian Morgenstern will be one of those artists by whom it will be recognized how intimately connected the prayerful moment on the one hand and the slightly humorous on the other are, especially in the spiritually attuned soul. Indeed, through this prayer-like quality, which elevates his poetry to the point of being prayer-like in mood, Christian Morgenstern was predestined to ultimately connect his life's journey with the life's journey of our spiritual movement. This prayer-like mood in all its scope and meaning is already evident in the poems from his earliest youth. Christian Morgenstern's prayer-like mood is threefold in its structure towards the world.

What soul can pray? One might be inclined to ask, and this is often the case with Christian Morgenstern's soul. And so he feels the answer to this question of the soul: that soul can pray which is capable of letting the greatness, the sublimity, the divine spirituality of the universe have such an effect on it that the mood of saying yes to this greatness, this sublimity, this fullness of wisdom escapes it. And that then, from this saying yes to the lofty phenomena of the world, the second link is added in the soul, which can be called: to merge with one's own soul in the universe, to submerge oneself in the greatness and beauty and wisdom of existence. — The third link is added, which Christian Morgenstern felt when he brought the idea before his soul: to be blessed by the greatness, sublimity and wisdom and the love content of the universe! - To be able to say yes, to be able to merge into the universe, to feel blessed as an individual soul by the wisdom, beauty and love content of the universe: that is the mood that Christian Morgenstern as a poet already knew how to breathe into many of his earlier poems.

He was sixteen years old when his contemplative mind was confronted with the question that has occupied us so thoroughly in our spiritual movement: the great question of the repeated lives of the human soul. He relentlessly struggled for clarity in this area.

When he was twenty-one years old, all that emerged from Nietzsche, the great questioner, from the personality that so tragically and yet fruitlessly wrestled with all the riddles that confronted man in the last third of the nineteenth century if he really took life and time seriously. Christian Morgenstern himself says that he felt a passionate love for Nietzsche's struggle for many years. Then he came across another mind, a mind of which he speaks the beautiful words: “The year 1901 saw me through the ‘German Writings’ of Paul de Lagarde. He appeared to me... as the second most influential German of the last decades, which was also true in that his entire nation had gone its way without him.” Now Christian Morgenstern immersed himself in Lagarde's ‘German Writings,’ those writings that are not written in Nietzschean style. One would like to say that they are not written in the manner that turns away from life in order to somehow gain a standpoint outside of life and to observe life from there, but Christian Morgenstern also found the other side, which is embodied in Paul de Lagarde: the side that directly engages with life. Lagarde is a mind that, with a keenly penetrating soul, comprehended everything that struggles in the present for reform, for transformation, in order to restore health to this life. And the thoughts that Lagarde, out of his erudition and deep experience of life, tried to shape in order to help the life of the German spirit are endlessly ramified. This has an effect on minds like Christian Morgenstern's, who in their loneliness feel alone with minds like Nietzsche and Lagarde. Nietzsche has since become popular, Lagarde has not yet become popular, but Christian Morgenstern felt a shared loneliness with this mind. So we can understand that when yet another mood was added to his loneliness, Christian Morgenstern found strange words for what he longed for in his future and the future of those with whom his soul felt a kinship in this incarnation.

The uniqueness of his soul then led Christian Morgenstern to immerse himself in the great Nordic mystery-seekers. He became acquainted with Ibsen, the mystery-seeker; he translated “Peer Gynt” and “Brand” and felt so intimately connected in his soul to the great mystery-seeker of the North.

But he also felt elevated above what directly surrounded him in German culture. It is truly permissible to discuss such things on anthroposophical ground and to assume that the dear listeners will set aside all one-sided political or patriotic sentiment and feel transported into a higher sphere when one points to words in which Christian Morgenstern foresaw what he foresaw for his future and the future of those he loved, even though he felt isolated from them. That is why the words that Christian Morgenstern wrote six years later, in 1907, after he had met Paul de Lagarde and a few years after he had immersed himself in Ibsen and translated some of his works, in 1907, have such a profound effect:

I want to be buried in Niblum,
on the edge between marsh and geest.

I want to rest in Niblum
“from all of the present.
And there, on my stone house, write for me
only the name and: “Lest Lagarde!”
Yes, just the two things small and large:
This request and then just my name.
Only the name and: “Lest Lagarde!”

The islet of the motherland there, no,
I will not disdain that.
Why not let the North Sea take me home there soon
with steep, tumbling seas
the mother sea, the mother flood...
oh how good it will be to rest down there,
far away from German events!

That was the soul, which then gradually grew, grew into that mood that overcame him at the time, when he was thirty-five years old, where he felt within himself: man and nature are of the same spirit.

Then came an evening, as though arranged by karma, one would say, when the Gospel of St. John lay before this soul. A new mood came over Christian Morgenstern, for only now, after this preparation, did he believe he really understood the Gospel of St. John. Now this soul was in a mood that it could say of itself: I feel incorporated into the broad, wide stream of the spiritual universe; I feel that which has gone through all times as a symbol of this feeling and must touch us quite particularly in modern times, since we feel something of the deepest basis of the world and of man. Contemplating the world around, the soul can break out, if it is prepared, into the deeply significant words: That art Thou! From the Gospel of St. John the wisdom of “That art Thou” flowed for the soul of Christian Morgenstern. He could say of himself, sitting in a kaflehouse: “So, from his marble table, his cup in front of him, to contemplate those who come and go, sit down and talk, and to see through the mighty window those outside drifting back and forth, like a school of fish behind the glass wall of a large container, - and then and when to indulge in the idea: That's you! And to see them all, not knowing who they are, who is talking to himself there, as she, and who recognizes her as herself from my eyes and only as her from her own eyes! “

Then another mood arose, a mood that many would wish would spread throughout the world. By then, Christian Morgenstern was already known as a poet in his late thirties. He lived as a person who had learned to empathize with the “That's you” and then felt a mood come over his soul, which he expressed in the words: “And yet such knowledge was only a surface knowledge and therefore ultimately still doomed to infertility.”

Do you feel, my dear friends, the humility, the inner, true humility of the soul, which only this soul really prepared to penetrate into the secrets of life!

Christian Morgenstern felt he had become two people. He stood at the gates of spiritual science. He stood at the gates of spiritual science and called everything that had gone before a “superficial knowledge” that was therefore “doomed to be ultimately fruitless”.

First listen to the sounds that that Christian Morgenstern's soul wrested from itself in his pre-anthroposophical period, then I will say a few words about his anthroposophical period, about what he spoke of in the very last days of his life on earth, that he had the only thing in him that never failed him in life, and of which he knew that he could never fail.

Recitation by Marie von Sivers:

Mittagsstille - Eins und alles - An die Wolken
Sommernacht im Hochwald - Präludium - Mondenstimmung
Morgenandacht - Inmitten der großen Stadt

On April 4 of this year, we had to hand over Christian Morgenstern's earthly remains for cremation near our Dornach building in Basel. As I spoke the words on that occasion before Christian Morgenstern's cremation, many conversations came vividly to mind that had taken place after Christian Morgenstern had found himself in our society in 1909, under the aforementioned conditions, of which I spoke earlier. In those conversations, there were often words that passed from him to me and vice versa that touched on profound questions of existence, as far as they can touch people. At the same time, these questions – and this was connected with Christian Morgenstern's recent entry into our movement – pointed to the great problems of existence, but which, on the other hand, through the struggles through the struggles and the struggles that Christian Morgenstern's soul had gone through, had a directly individual character. There again emerged all the feelings that Christian Morgenstern had gone through, for example, in his present earthly career, when for years he wanted to orient himself on Nietzsche, I may say, for the great questions of life.

From many a word he spoke in intimate conversation, one could see how the understanding of a human spirit like Christian Morgenstern, who himself had to struggle so titanically, differs from that of a soul that passes over the struggles of other souls on earth more superficially. And I may well say, without committing any kind of immodesty: I was allowed to believe that I could talk to Christian Morgenstern about Nietzsche in the way that Christian Morgenstern's soul might have desired, despite the fact that his thoughts, which he had also expressed about Nietzsche, had emerged from the depths of his soul. After all, it had taken me fourteen years, from 1888 to 1902, to gain some clarity in my own soul through Nietzsche. I knew myself what struggles and conquests it takes to gain orientation about all that a mind like Nietzsche has thrown into our time. I knew the tones that the soul struck, from the mockery and scorn itself, to much of what Nietzsche expressed, to loving admiration – I knew all the struggles and overcoming that one has to go through. And again, when Christian Morgenstern spoke about his beloved Paul de Lagarde, I was allowed to have my say there too. I had a soul before me that had found support in Lagarde in many ways. I may say that almost twenty years before, indeed even more than twenty years before, I had been able to see how Lagarde's “German Writings” affected at least a small group of people, so that these people received inner soul substance through Lagarde. I had, however, seen how Paul de Lagarde was drawn into a kind of national politics in this circle, but I had also been able to see the strength of Lagarde's thoughts, how the power of his thoughts could find its way into human souls when these souls needed direction and purpose in life. That had long since passed for me, when the lonely soul, the soul that Paul de Lagarde shared with me, encountered Christian Morgenstern.

And so I was able to get to know Christian Morgenstern's soul really, really well at that moment, when it stood at the gates of anthroposophy. It was at that time that Christian Morgenstern, after having enthusiastically participated in various of our anthroposophical events, also joined us on a trip up to his beloved North Country. I could then see how the severe collapse of his health and body approached. Often he had to think again and again, and he did so reluctantly, about how he could help his body to survive for a few more years on earth. Then came the time when he had to be withdrawn from us, when he lived for some time in the high mountains of Switzerland to find relief from his suffering in the fresh, free mountain air. He had previously found a wife who was also deeply involved in our movement and who now accompanied him into his involuntary solitude – for now he would have liked to have been sociable, would have liked to have been with our movement. Then came the time when one was allowed to think – while we were trying to communicate what had been allotted to us to the human souls – that up there in the Swiss high mountains lived one who ceaselessly sought to marry his poetic power to that which was to come to light in our spiritual current, that up there lived one in whom, in an individually unique way, what we are trying to experience in our spiritual-scientific movement, was reborn from the power of poetry. A connecting link was the wife, who in the end was the only link on the physical plane between his lonely soul life in the Swiss high mountains and our society. He could see how his wife brought messages from him down and carried up what she had taken in when he repeatedly asked her to stop by at this or that event so that he too could participate in what is to be conveyed through spiritual science to the culture of our time and to human spiritual life in general. He had indeed found the direct refreshment for his soul in the soul of his faithful and devoted friend and wife, who so deeply understood him. Through her, he saw the world of the physical plane. And it was strengthening for those who were allowed to participate in his soul life that especially in this soul found such an artistic-poetic response to what moves through our souls and what we believe is so important to humanity.

Then, after we had arranged this, I met him in Zurich when I returned from a lecture tour in Italy. The destruction of his body was so advanced that he could only speak softly. But in Christian Morgenstern's soul lived something that, I would like to say, almost made the physical plane dispensable, even for external speech. That was what was so very much before one's mind, even at the moment when one saw the transfigured soul of Christian Morgenstern escape from earthly existence in April of this year. That soul, which has been set free, set free in the development of its spiritual powers precisely through death, has truly not been lost to itself and to us: it has been truly ours ever since. But one thing could stand before us painfully, for that we had indeed lost: that peculiar language that spoke from those eyes that bore witness to such intimacy, which so wonderfully expressed in mute language the intimacy with which one would so like to see the spiritual scientific world view imbued. And the other was the sweet, intimate smile of Christian Morgenstern, which beamed out to you as if from a spiritual world, and which bore witness in every feature to the deep intimacy with which he was connected with all that is spiritual, especially where the spiritual expresses itself intimately and deeply.

When I met him in Zurich, he was able to give me those of his poems that arose, so to speak, from the marriage within him of his poetic power with the anthroposophical spiritual current. And again one saw, again one heard from Christian Morgenstern's poetry the great insights into world evolution, into past embodiments of the earth, into the revival of the forces and entities of past world bodies on our earth body, - brought into poetic form that which is striven for within our spiritual current. He himself had attained that which appears to us as the pinnacle of our anthroposophical research, speaking from his tender, intimate and yet so strong soul: the being imbued with Christ, of whom an idea is gained through the spiritual-scientific tradition. Truly, there lived, embodied in this frail earthly body, our world view, strong and powerful, inspired and spiritualized. And truly, deeply true, the words that Christian Morgenstern spoke about his relationship to this world view appear, after he first remembers the legacy of suffering that was inherited from his mother, that made him physically weak in life, that made him weaker and weaker in the end. After he has remembered all this, he speaks the words: “Perhaps it was the same power that, after leaving him on the physical plane, accompanied him spiritually from then on and, what she could not give him in the physical world, she now gave him from the spiritual world with a loyalty that did not rest until she had seen him not only high up in life, but also up to the heights of life, on the path where death had lost its sting and the world had regained its divine meaning.

So he was with us, and so he was ours. And so he wrote those poems that we will hear about later, which are to be introduced by a poem from his earlier period, in which his predestination for the world view that was then revealed to him is atmospherically expressed, when he had so intimately connected with us in terms of his views and spirit.

And then he appeared again, somewhat strengthened, at our anthroposophical events. We were able to experience the joy that at the end of last year in Stuttgart, his poems, which were closest to his heart, could be spoken by Fräulein von Sivers in his presence, and we were able to witness what was going on in his soul, which, I may say, made such a moving impression on me when we were still able to talk about him and recite his poetry in his presence. It was then that he found the moving words in a letter he addressed to Miss von Sivers:

“It was about four weeks ago, when I was selecting appropriate pieces from my various earlier collections, that I was overcome by a feeling that was very close to me at the moment. I said to myself – in view of the loss of my voice and in view of the fact that right now invitation after invitation is approaching me to read publicly – that these little songs and rhythms would probably never reach human ears as I had felt them. For I relived the wondrous bliss with which each truly vital stanza had been allowed to come into existence, and I said to myself: this state of mind will never again be conjured up by me, or by anyone else. At that time, as so often, I forgot the loving understanding of kindred souls, who are able to create a similar state within themselves, simply out of warmth for the work of art in question and the intuitive perception that they have for the impulses from which and under which it may have formed. On that unforgettable November 24, 1913, you punished me for my terrible forgetfulness in the most beautiful and tender way. For someone had entered that isolated circle of which our dear doctor spoke, had willingly followed the 'lonely one' to his 'island' and could now, as it were, with his own voice, reproduce the artless melodies that were found there and presented themselves.

From now on, I can be confident that one or another of my modest productions may also come to people as living sound – since I received it from you for the second time and thus a greeting from my youth and, on the other hand, a reminder to always serve you pure and high people and the ideals, which want to become truth under the constant sacrificial help of our beloved teacher through you, better and stronger.

With heartfelt veneration and gratitude!

Christian Morgenstern.

After all that we have since experienced, you will understand, my dear friends, that we would very much like to become faithful executors of his intentions with regard to the point that Christian Morgenstern touches on in this letter.

Then it was again in Leipzig, when we were able to give him a New Year's greeting, three months before his death. I spoke then, after once again letting the poems of his last period take effect on my soul, some of which you will hear about later – I spoke then a word that arose in me directly as an actual feeling from the poems. I spoke a word that I would like to repeat as follows: I could see how Christian Morgenstern, with his whole spirit, one might say, lived full of content in our world view, which had taken on a very individual form in him, so that what he gave was a gift for us, and we would never have had to think that he received it from us: we felt so happy in the mood that he gave us back from within himself what our world view had inspired in him. But not only that, something else also radiated from his poems. And I could not express it any differently than by saying: his poems have an aura! One feels the anthroposophical life and anthroposophical way of thinking directly flowing out of them like an aura. One also experiences something that lies not in the words but between the words, between the lines, and is directly auric life. — I was able to express it at the time as a feeling that actually arose for me: these poems have an aura!

I now know why, only now, why I said this word back then. And some of you, or perhaps all of you, my dear friends, who listened to the words of my lecture yesterday, will know why I only now know the “why”. These poems, yes, they have an aura – that is what I had to say when I was allowed to speak about him for the second time on the occasion of the reading of his poems in our circle in Leipzig in his presence. At that time, just at the beginning of this year, it was a happy time for Christian Morgenstern, I may say so. When I saw him in his room in Leipzig, it was strange to see how - yes, how healthy, how inwardly strong this soul was in this rotten body, and how this soul felt so healthy, so healthy in the spiritual life at that very time, as never before. Then it was that the words came to me that I had to speak before his cremation: “This soul truly testifies to the victory of the spirit over all corporeality!”

He worked towards achieving this victory throughout the years in which he was so closely connected with us through our spiritual movement. He achieved this victory not in arrogance, but in all modesty. Looking up to him, as his soul was released from earthly life, I was allowed to speak the words in Basel: “He was ours, he is ours, and he will be ours!” At that time, when I spoke of him for the third time, karma, I may say, brought about in a remarkable way that I was precisely at the place where he was laid to rest, in the vicinity of our building at Dornach, when his earthly remains were committed to the elements.

And so, after he had written those words, he had passed away from his lonely grave, still in his earthly life, through our spiritual current. And truly, one can perhaps feel it if, with a small change, reference may be made to the words that were shared earlier, which were spoken by him years ago, before he united with our spiritual current. We can now rightly say: we seek him in the spiritual realm, to which we

are seeking the path. 'We found a path' is also the title of his last

collection of poems, which will be published soon. In the spirit land we see him safe. We look up to him. We want to learn gradually, we want to learn to recognize what an important individuality was embodied in him. But that is not to be spoken of today. But what we feel deeply, as if it were written on his spiritual tombstone, which we want to set for him in our hearts, that will be the name we have come to love, with which we want to associate many, many things. It may stand as the only emblem on his spiritual gravestone. We will associate much with this name after he has become ours, after we have recognized him. Therefore, my dear friends, you will feel that I am being sincere when I say, building on the previous words:

In the spiritual realm we find him embedded,
at the edge, between the earthly and the spiritual.
There he works, there he does not rest,
there he continues to work as a spirit among spirits,
for all the present.

But we write on his spiritual house his name, which has become dear to us, and the words that we want to feel deeply:

Read Christian Morgenstern!

I myself would like to express this request in connection with the name Christian Morgenstern:

Read Christian Morgenstern!

He found his motherland there in spiritual heights, the spiritual world, the mother flood, brought him home. He has returned to his homeland, but to the homeland in which our soul is rooted with its strongest powers, rooted even in the moments, in the celebratory moments of life, when it must feel distant from all mere sensual events.

This is what I would like to say here, in words that arise from my own spiritual contemplation of Christian Morgenstern, before I present the lecture of the poems that he left us as a beautiful emblem of the effectiveness of our world view in a human soul that has wrestled and fought a great deal, that has fought as a spirit for victory over the body, that has experienced many people and has experienced many people and many world views, and who, even in the last days of her life here on earth, was able to speak the words:

“Actually, there is only one thing in which I have not, not even in the slightest, gone astray...”

Christian Morgenstern meant the world view to which we also profess ourselves.

But we want to be convinced, my dear friends, that this view remains with him for the life in the spirit that he leads and to which we want to look up.

Recitation by Marie von Sivers:

Sunrise Prayer · To a doubter · Moon at noon · Of two roses · Waterfall at night · Light is love · How do I break free from YOUR spell · There, take this · I lift up my heart for you · I am born of God like all being.

Verse for Saturday. My dear sisters and brothers! In ordinary day consciousness we know nothing about what's behind what we sense, imagine, think, feel and will. In our dream life we're in this living weaving that's the background of our day consciousness. One part of this world of which we can otherwise perceive nothing extends into our chaotic dream pictures. If we could awaken out of our dreams half way we would experience a flowing wave around us in which our soul lives from the beginning of sleep. And then if we woke up completely we would bring a memory of living, weaving dream experiences into our day consciousness. However it's physically impossible to wake up half way; we must go into sense consciousness completely right away. That's why we know nothing about that other world. But we're really always dreaming. This living, weaving dream world is always around us and we're in it—we just don't know it. The strange thing about dreams is that it's easy to forget them, much easier than anything we experience with day consciousness. Most people only think about what they experience with their day consciousness, and their dreams reflect this. It's only when one fills one's soul with ideas and feelings that go beyond daily life that one can dream about something that has its origin in the spiritual world. A man who's immersed in his everyday consciousness knows nothing about this spirituality that's behind all of his thinking, feeling and willing. We can become aware of this spirituality from another side. A spiritual stream pours into the physical body at birth or conception as it's getting built up and gradually pulses through the whole organism. The life of the new soul core, the germ for the next life, that which survives death becomes created in the course of a life. But we know nothing of the spirit from the previous life that streams into physical existence or about the soul core that's the seed for the next life. So what do we know?

Our life consists of two parts, one from birth to our earliest memory and another from this moment until death. If one is in one's 31st year and remembers back to that point, one then arrives at the boundary of the spirituality that's streaming in there. One perceives this boundary; one becomes aware of this boundary by bumping into it. Such collisions remain in our memory during our life and form our memories. Our memories collect in there. And that's our consciousness in physical life.

Just as the seed of the new plant develops in a plant, so we work at the forces that shape our new life for the future. Happy are they who have stored up nice memories. The spirituality from the past life that streams and goes through the new body from birth on gradually dissipates during life.

As was often said, a great memory tableau appears after death. On leaving the physical body one first arrives at this boundary where all the memories are stored up; we then see them as a great tableau before us. The memory of some experience can be forgotten all life long until it's suddenly drawn up into consciousness again. It was always there. It's as if one put salt in water and it falls to the bottom. This can be brought up again by stirring. Likewise our memories are a sediment that we can bring up again. If we pour seltzer into a glass we see little bubbles rising. The water, the actually real thing we don't see but only where there is nothing, the carbon dioxide bubbles. We see that, that seems to be reality to us. Likewise we only become aware of the boundary between the new soul core and the old spirituality; we become aware of something where they bump into each other. And this makes up our day consciousness. Consciousness arises through the contact between past and future. We can also make ourselves aware of this spirituality from a third side. It's not only men who think and their memories and thoughts remain as a sediment, but spiritual beings have thought and are still thinking. What high hierarchies thought in times long past, the memories that remained behind of these thoughts are what we perceive around us here as mountains, clouds, streams or in short nature. The physical sun is the remaining memory of the sun leader, of Christ, of the earth spirit who later went into the earth at the event of Golgotha. And the memories of what high beings on Moon thought are plants, animals and men's physical bodies. Spiritual beings there thought errors—which was appropriate there—but then didn't realize them. When we men think good and noble things they continue to exist; we see them in the distance, in the future as imperishable existential values. The errors, lies and dissolute things we think also survive and we see them standing before us in the distance as a waste product that serves as food for the seeds that emerge from well thought things—just as we feed ourselves from the erroneous thoughts of Moon spirits. The waste product in itself is unproductive, but it serves as food for the seeds developing out of good things, just as the mineral kingdom provides soil for plants and just as one thing always feeds on other things. Good feeds on evil like a sprouting seed that consumes corrupt things and perpetuates itself. But we should only think bad and evil things and mustn't let them be realized as deeds, for then they are always luciferic and ahrimanic. Lucifer is about at the stage where the Elohim were on old Moon and he still wants to carry out erroneous thinking in the way that those beings did back then while it was appropriate but is now wrong. But he can only let errors be thought in men. That's why there are errors and deceptions here, and we should become ever more aware of this.

We become aware of something where the “memories” of those high hierarchies are. Through the fact that we bump into a wall that's the “memory” of Gods with our hand that's also a memory, the boundaries of these realities bump into each other, and we thereby become aware of this object. We feel reality, matter in day consciousness where this real thing ceases, and we feel the other thing as nothing. We feel neither our hand nor the wall, but only the boundary in between. A table isn't a reality—it's a hole in the spiritual world that's filled with wood. It's only in our ordinary consciousness that we look upon the table as a reality. If we could make ourselves strong enough through meditation and dampen this day consciousness so that we became completely aware of the nothingness of the surrounding world, then we with our souls would always experience the fact that we're in the spiritual world. Three meditation verses were given to us for this strengthening of our soul. It's a matter of meditating them correctly, of not simply saying the words but of hearing the expression that has to be placed into them if they are to work on our soul in the right way. (The verse in the lesson from March 5th 1914 in Stuttgart, is included here for reference.)

The first two lines in verse one are descriptive, then—resistance. Then descriptive again, and at the end is a request. Beginners can meditate this verse in the evening after the retrospect; those who already have an exercise can do it in their spare time. Special attention should be given to the question in the fourth line of the second verse. There's an entreaty at the end. Beginners should do it in the morning; others can do it at any musing time. A third verse is given us as a test to ask oneself once in a while whether one already feels the spiritual world as a reality.

Everything that's inspired out of the spiritual world is revealed in numbers. The being who let these 7-lined verses flow in thereby helped people to distinguish between real and unreal things. By letting these verses pass through our soul repeatedly we give this being an opportunity to speak to our soul; thereby we get the right effect of the verses.

These verses are expressed briefly in EDN, ICM, PSSR and also in: In the spirit lay the germ of my body ...

Dear attendees! For many years now, I have had the honor of giving a lecture here almost every winter, as in various cities in Germany, on topics in the field that I dare to call spiritual science. In our fateful time, however, it will be appropriate to turn our attention to the events of which we are all participants and witnesses during this time. This seems all the more appropriate to me, esteemed attendees, as it is my conviction, flowing not from a dark feeling but from spiritual science itself, that precisely what spiritual scientific world knowledge is, is intimately connected with what the German people and the German soul have produced as the world picture of German idealism, which revealed itself most impressively and powerfully out of this German soul at the end of the eighteenth and in the first half of the nineteenth century, but which has continued to work and has worked into our days.

In the true sense of being a study of spiritual life, spiritual science wants to be a continuation of what the natural scientific world view has achieved for the outer world of the senses. But to mature the spirit for such an understanding of the spiritual foundations of the world, this world view of German Idealism seems to me – as I said, I say this from the knowledge of the spirit itself – but this world view of German Idealism seems to me to be the actual root and the actual source. Therefore, allow me this evening to present a kind of reflection on this world view of German idealism and its influence on the present, its effect on the whole of time formation and on the world-historical development of humanity.

Of course, this world view of German idealism is born, entirely born, as we shall see, out of the essence of German nationality, and in this respect one could deny it a certain comprehensive validity according to the saying often heard today: All knowledge, all science must actually assume an international character and becomes untrue to itself if it proves to be in any way shaded by the aspect of one nation.

As plausible as it may seem at first, I would like to say, as self-evident as such an assertion appears, one must still say that from a deeper world view point of view it is misleading. It seems self-evident because it is, I would say, the most extraordinary thing that can be said about science and penetration into world knowledge. When we speak of the internationality of knowledge and insight, we are actually saying no more than that the sun or the moon are the common thought of all people. That is what they are; but the way in which what people have to say about the sun and the moon speaks from the souls, from the hearts of people, this way, it is different according to the talents, according to the spiritual directions and dispositions of the different peoples. The most diverse talents are involved in order to make this knowledge fruitful for human spiritual culture in one direction or another. That is precisely what is at stake: the extent to which what can be known can penetrate into all human spiritual development in a healthy way. But in this the talents, the soul directions of the different peoples have their very distinct specificity. Otherwise, how could it be otherwise meaningful to understand that one of the most German minds, Goethe, when he had begun his journey through the world, in order to see not only what was offered to him in the contemplation of art, but also what nature could offer him. How else could it have been possible for him to write to his German friends from Italy: “After all the natural phenomena and facts I have seen in public, I would now most like to take a trip to India - so said Goethe - not to discover it, but to see what I have discovered in my own way.

The way in which we view what is given to everyone is what matters when we consider the actual impulses and driving forces for the progress of humanity as a whole.

Now it is precisely possible for spiritual science to look at the souls of nations in a truly cognitive way. To do so, however, one must start from a spiritual-scientific insight that - like so many insights today - may be regarded by some as paradoxical, perhaps even fantastic. But what I will say next about the souls of different peoples from a spiritual-scientific point of view is something that may still seem fantastic and paradoxical to the present day, but which human knowledge wants to incorporate, just as certain physical and certain scientific knowledge has incorporated.

If we consider the soul today in the light of current psychology, we see everything that swirls and lives in the soul in terms of impulses of will, feelings, perceptions, thoughts and ideas as a unity. Of course it is; but that does not lead to any real knowledge. Nor does one come to a real understanding of the soul itself, as one might come to a real understanding of light if one did not perceive its interaction with material existence, with material things that confront it, in such a way that one would believe that one would emerge from the light the different shades of colors: the reddish-yellow nuance on one side, the green nuance in the middle, the bluish-violet nuance on the other side - just as the physicist, in his interaction with material existence, must observe these color shades, structured from this one light , and how he cannot come to an understanding of the deeds of light, as Goethe says, in any other way, one cannot come to an understanding of what the human soul actually is if one does not, I would say, also divide it into three shades of its being. And so we call the first shade of the soul being - corresponding, as it were, to the red-yellow shades of light in the rainbow - [...] then the human sentient soul. The human sentient soul contains everything that often wells up unconsciously and subconsciously from the dark depths of the soul. Everything that lives in a person without them immediately having an intellectual grasp of it – their passions, their desires and so on, as well as what gives people this or that temperament – all this wells up in the sentient soul. But in this sentient soul is contained at the same time, in a certain way, if also, one might say, in a natural way, that which can be called the eternal powers of the human soul, which pass through births and deaths and can reappear in repeated earthly lives.

Let us distinguish – as it were, as a parallel phenomenon for the greenish shading of the light – let us distinguish the so-called intellectual or emotional soul. This is the part of the soul through which man acquires an overview, a rationally considered overview, a level-headed overview of that which would otherwise live indeterminately and unconsciously in his soul as affects, as inner tremors.

And as the third shade of life - corresponding to the color blue-violet in the light - we speak of the consciousness soul. It is that through which the human being is most connected, from his soul existence, with the surrounding physical world in which he finds himself; it is that which contains within itself the most temporal, the most transient, power of human being; it is also that through which the human being appears individually as a personality, through which he puts the world to use, through which he puts that which he deliberately lets flow out of the subconscious soul life into practical life.

And just as the one light, the one sunlight, lives in the different colors of the rainbow, so the one I, the one, self-aware being of man, lives in the totality of the shades of the soul. And just as the light appears as the unity of that red and green and blue, as the unity of everything, so the self appears, so the personality, the individuality of man, the actual I appears.

I cannot say more today in the way of an introduction to this scientifically well-founded fact, law of the soul, because it seems appropriate to me to apply this law of the soul to the different national souls, insofar as they are spread over European intellectual life.

We have to say that [...] what can be called the soul of a nation is just as much a reality for spiritual science, something alive in itself, not just an abstract concept that summarizes the characteristics of a nation, but something alive in itself. You will also find the necessary references for this in our spiritual science literature, especially in my Theosophy.

And here we must say that the individual nations differ so much that in one nation more of the shades of the sentient soul comes to the fore, in another nation more of a different shade of soul life. In this way the European peoples are structured according to their folk souls – not the individual people, but to the extent that these individual people belong to the folk soul – they bring to manifestation that which lives as the shade of the rainbow in the individual folk souls.

In this context, the approach that I would like to say is justified by spiritual science shows us that when we look to the south, to the Italian people – to some extent this also applies to the Spanish people – when we look to the Italian people, we see that the folk soul of the Italian people is expressed through the shades of the and everything that can be observed in the various expressions of this Italian national soul, in its good and bad aspects, is connected with the fact that the Italian national soul is dominated by the shades of the sentient soul, that everything springs from the sentient soul.

Today, we only want to emphasize the best qualities of the Italian people that come from their emotional soul; but it will be seen that the Italian people, insofar as they appear as a national soul – not as individual human beings, as I said – must have a certain one-sidedness because their expressions and revelations come from the emotional soul. Yes, if we take the greatest – I will refrain from the development of art, the actual visual arts, but they could very easily prove exactly what I have to say – if we take the greatest – Dante, Giordano Bruno – we learn, precisely when we immerse ourselves in them, that what they have achieved in a gloriously designed world view is created entirely from the sentient soul. One only has to read Giordano's work to see how he has become a great inspirer. When one delves into what he has brought, it is like an expression of feeling for the world view that man can create out of the abundance of the world's phenomena. Feeling lives in this one of the greatest [spirits of] Italians, in Giordano Bruno. I would just like to hint at this.

It is particularly important to look at the French national soul from the point of view that has been gained. This French national soul shows itself to the spiritual-scientific gaze in such a way that it actually sets the tone for the chiseling of the intellectual soul. Everything in the French spirit that appears great but also one-sided stems from the fact that the intellectual soul finds particular expression there. And today we shall mention only that which has influenced the development of an actual world view. The greatest Frenchman in this field, under whose influence French world-view life still stands today, was born at the end of the sixteenth century and lived into the seventeenth century, namely Descartes or Cartesius; but it is precisely in this Descartes or Cart esius, the man of world-view who emerged at the dawn of the newer development of world-view — one can see how in him in particular everything lives that can lead from the intellect to a world-picture. His saying, “I think, therefore I am,” has become famous. Thinking, that is, that which lives in the soul of the intellect, is now based on the being of the soul itself.

The human mind still has the peculiarity of building the world as if it were externally mechanical. It is indeed the peculiarity of the mind that it is unable to penetrate the inner vitality of the world, that it shrinks back, as it were, from the inner vitality, and that it wants to construct everything. But this is particularly evident in Descartes, in Cartesius. And now we will draw attention to one particular way in which this world view of Descartes came about: I would say that it is the one-sided expression of intellectual life. Descartes looks at the world; and after he has given himself over to doubting everything (and this doubt is also, in turn, an expression of the intellectual way of looking at the world), he comes to saying to himself how he can form a world picture that has sensuality. Indeed, this world view becomes such that everything mechanical only wants to be included in it. The world appears as a great mechanism. And it is characteristic of this – I would say genuinely French – world view that Descartes explicitly states: we can only perceive soul in ourselves, as humans. Animals are moving machines. Descartes denies that animals, or indeed all of nature except for human beings, have souls. Animals are automatons.

Thus, for Descartes, the whole of nature except for human beings is like a complicated machine, and animals are within this complicated machine. Indeed, it is precisely the rational mind that recoils from the living. And this intellectualism, it remained in its one-sidedness, and in the end it led to the fact that precisely from France and right up to our times the impetus has been given to establish the actual materialism of the world view, of mechanism, one might say, the world view,

Dear attendees, one could very easily reproach the one who describes the relationships of the folk souls in this way today: Yes, you are describing the feelings of the present time, because the war has brought about a situation in which what we ourselves regard as our world view, as the source of our national identity, is being vilified and even defamed from all sides in Europe. And so we are now trying – I would say – in this time to either justify or avenge ourselves.

Now, esteemed attendees, there are listeners here who know that what I am saying about the different national souls in these difficult times of European events is something I have said again and again for many years, long before this war, and not only to Germans but also to members of other European nations. I consider this to be a firm result of spiritual scientific knowledge about European conditions.

The mechanistic nature of this worldview has been so ingrained in French culture to this day that it has allowed what was French, materialistic or mechanistic world view to emerge. And today we may recall how Goethe, even as a young man, confronted the French mechanistic worldview from his German consciousness, which seeks to take account of the living soul and the vitality of the worldview. He said: They bring us this mechanical play, a mechanism only, a worldview as if the whole world were just a game, a real automaton! Yes, if only what one sees in the world of phenomena could at least be explained to one! These are moving atoms! But then, when he has explained how the atoms collide, he withdraws and leaves the whole world unexplained.

This is what repels Goethe, even as a young man, about the one-sidedness that arises from a purely intellectual development of a world view. And basically, to this day, we can see how this mechanistic world view affects what we seek in a worldview, a folk worldview. For only a few individuals have tried to work their way out of it, for example, the famous philosopher Bergson, I don't know whether one can still mention him today, after the beginning of the war, after the mood of the French, or whether the word Bergson is now taboo as his name in France, I don't know. It is precisely Bergson who, since the war broke out, one might say, has continually presented his French to his French in the most savage manner against the German essence, namely against the German world view, and has managed to that it is precisely the Germans – who were great in a certain way, especially during the period of German idealism – but who have now fallen so low in the present day, [the Germans] have become a nation that only trains itself mechanically and in a machine-like way. The Germans have become a nation that itself represents only a kind of machine!

Bergson probably thought – Bergson, who formed this view of the German people because the Germans opposed the French with cannons and rifles – he probably formed this view because he believed that the Germans will oppose the products of what he calls the “greatness, the great age” of the Germans to the French cannons and French rifles by reciting Novalis and Schiller and Goethe, because that is all they would rely on, right!

Well, this Bergson, he has in a sense worked his way out. But I showed in my book “The Riddles of Philosophy” - which was not written during the outbreak of the war, but appeared at the very beginning of the war and was finished long before - that those of Bergson's thoughts that are reasonably plausible could be found long before that in much more intense and much more thorough form in the minds of German thinkers! But quite apart from that, Bergson always wants to be seen as the one who brought the French a world view that went far beyond the mechanistic and materialistic view of things.

Now, this world view, how did Bergson himself present it to the Germans in his lectures, to these Germans who are said to have come down so much since the time of their greatness? It is just a shame that it has been possible to prove, especially in recent times, that Bergson copied entire pages – not just repeating, but copying – from the German philosopher Schelling, the German philosopher Schopenhauer, and so on, and so on!

What the Frenchman is able to counter as a higher world view to the German, whom he defames, esteemed attendees, is something he himself has copied! It is necessary to bear these things in mind more often in the present if one wants to have an understanding of the mutual relationship between the European peoples and what is now being said about this relationship by the opponents of this German essence.

And, dearest attendees, when we turn our eye to the British national soul, we find that this British national soul bears the very shade of the consciousness soul. And in every detail of this British national soul, one can see how it expresses this consciousness soul, how the British, the Englishman in particular, has the intention of putting what wells up from his inner being into the service of practical life alone.

This is what English culture has in itself, without taking into account the development of the whole world view. Starting with Milton and Bacon, it can be seen everywhere that a world view was actually sought that was to be placed only at the service of the actually immediately tangible life. But I will refrain from that now, I will only point out that in the very last period, this English national character, insofar as it really arose from the British national character, has led to a very peculiar direction: truth, that is what a person who has a sense of truth regards as something that is intimately and genuinely connected to the soul as a reality. Ladies and gentlemen: The English – and in this case in harmony with the Americans – have developed a world view that they call pragmatism. What is this pragmatism? Well, this pragmatism, dear attendees, is characterized above all by the fact that it treats the truth, the concept, the idea of truth itself, in a highly peculiar way. Truth as something that connects the soul with reality, with spiritual reality, is something that this pragmatism, this primeval English product, does not recognize at all. Man perceives truth as an idea, as an idea - in the sense of pragmatism - purely for the purpose of dealing with the external world of the senses, with external tangible reality, in order to intervene in it. In the sense of this pragmatism, truth is a concept that proves useful for practical life. One could say that truth is a tool for usefulness in the very outermost sense, including scientific truth, when understood in this way. Truth has no independent significance, but only serves as a tool for finding one's way in the outer life – that is what this pragmatism has brought forth.

Do we not see this consciousness soul, which places everything that the human being produces in a spiritual way only at the service of the external life? Do we not see it at work in all the details - most honored attendees - that are found in the three peoples mentioned, that order and inner understanding will come into the matter when they are considered in terms of the guidelines that can only be briefly sketched here, but which can be fully substantiated from the insights of spiritual science?

And if we now turn our gaze to the center of Europe, let us turn our gaze to German spiritual life, insofar as it is rooted in its national character. Let us turn our gaze to that spiritual striving within the German people that is to lead to a world view, to such a world view that at least corresponds to the German being, the German national character, then we find confirmed in the most comprehensive way that spiritual science also shows in other respects that this German soul is shaded in such a way that it appears like light in three different color shades: in reddish-yellow, in greenish, and in bluish-violet. That the German soul is such that the I, the self-awareness, works through the three different soul nuances, the unity of the soul-living, working through all three soul nuances, this turns out to be the essence of the German national spirit, the German national soul, in a truly lively, penetrating observation.

And this can be said in a completely objective sense; it does not require any kind of one-sided nationalistic view, as we see it emerging from the Italian, French, and British national souls.

The German is in a position to be able to truly rely on what an insight into his nature, striven for in the soul, gives him, and [he is in a position] to understand his nature from this insight.

And if one wants historical proof that this I, this self, the whole living personality in German national character is really effective through the three soul nuances, then one can present precisely the three great world-view men who, at the end of the eighteenth and the beginning of the nineteenth century, so clearly emerged within German intellectual life and sought to reveal German national character at the highest spiritual level. Kant, who tried to educate himself from philosophy, was indeed ahead of them; but we do not want to look at him, although he provided the foundation for the others, so to speak.

But before our soul we want to place one of the most German men, one of those men who knew - even when they strove with their thoughts to the highest, to a world view - that they can only gain this world view in the right sense, in the living sense, within the German essence if this world view is the result of a conversation with the German national spirit itself. And so Fichte, Johann Gottlieb Fichte, knew that in the world view he created, German essence was most wonderfully revealed. How does he appear to us when we first consider his personality only in terms of appearance?

Allow me, esteemed attendees, to mention just a few essential traits of his life, so that we can see how this whole man, Fichte, attempts to obtain, from the unity of human life, from the self itself, that which illuminates the world in its deepest life and can bring it to knowledge for man.

The young Fichte, how does he appear to us? Two traits, wonderfully real in this sensitive beauty, we can hardly find them in any other mind: the six-year-old son of a simple, rural man is first of all a decent student; and because he is such a good student, he is given the book “Gehörnte Siegfried” by his father as a Christmas reward - he can already read. It soon becomes apparent that Johann Gottlieb Fichte is becoming somewhat inattentive in his studies; he is reproached for this. We see him one day standing by the stream that flows past his parents' house, throwing into it the “Gehörnte Siegfried”, which has become so dear to him, on which he has pinned his entire soul. And when his father comes along, the father realizes the reason for the boy's strange behavior: he could not tolerate, in the face of the iron concept of duty that was already living in him at the root of his soul, that what was dear to him as a human being, as a personality, should remain with him if he could violate his duty over it. Thus, even the boy Fichte, the six-year-old boy, feels trapped in a world that is, I would say, completely permeated by forces of duty.

Later, when Johann Gottlieb Fichte was nine years old, the village where his parents lived was visited by the estate neighbor. He actually wanted to hear the sermon on Sunday; but he came too late. What happened? Because the pastor had already delivered the sermon, they showed him the young boy, the nine-year-old boy in the blue farmer's coat, who at first behaved awkwardly, but then, when he saw what they wanted from him, came to life and now the whole sermon, which he had listened to as a nine-year-old boy, had listened to as a nine-year-old boy, and he now recites it word for word to the neighbor of the estate, so that everything he said comes from his soul – he had connected with the innermost view of his soul with what he had just heard, and so he could let it flow out again from the innermost. Thus he lived a spiritual life in the immediacy of his own being. Thus he was prepared to find in Fichte the world picture of German idealism, which was able to flow to him, I might say, admittedly from a certain one-sided point of view, but still from a genuinely German one.

Fichte's fundamental awareness of the fact that what lives in the human being, what is inside this I, how it contains the source forces of the world itself – that which pervades and permeates the world in a divine-spiritual way – how this can be found if only man plunges completely into the depths of his inner being, this is evident in all of Fichte's work. He was appointed to the professorship in Jena relatively early, which at that time was the center of German intellectual life. But the way in which Fichte as a teacher affected his listeners is really quite different from what one - I would say usually dreams of.

People who heard Fichte characterize him in the following way: When Fichte spoke, it was like rolling thunder that discharged in sparks of lightning; and when he spoke, he wanted to educate not only good, but great individuals. And one of those who had listened to some of those standing nearby said: What Fichte said revealed that he had not practical, but bold images, energetic images, that his imagination was not graceful in the proper sense but forceful and powerful, and that he speaks in the realm of thought, in the realm of ideas, not like one who merely makes grand words, but like one who is able to rule in this invisible, in this supersensible world.

When Fichte spoke to his listeners, he did not merely seek to communicate to them the content of what he had to say to them. He never spoke the same thing twice about a subject; he never spoke in such a way – I would say that he had only a certain content in his soul that he wanted to convey to his listeners, but rather he had in his own inner being an overall feeling of what he wanted to say, an overall feeling, and above all he sought to establish an inner bond between himself and each individual listener. He wanted that which lived in his soul to become active, not just as a word, but as a force in each individual listener, [but] that it resound in each individual listener himself. He wanted to pour a living fluid over his entire audience. He wanted the listeners, when they had heard his phrases, to leave with a different inner life than when they came. He wanted to awaken something in them. But that is how he worked, vividly, seizing the self.

And so Fichte, Johann Gottlieb Fichte, was able to completely negate, I would say, that which emerged from Descartes' rational world view. Striving to be in one's own self and to strive for the divine in the self, by starting from thinking, and because one thinks, one shows – Fichte could not approve of that either – so the self would have been something dead. For him, the ego was something that could never become dead, for the reason that it constantly creates itself. It cannot cease to be - because it constantly creates itself. That is to say: He saw the essence of the ego - Fichte - in the will. And by the fact that the ego wills itself, it places itself into the world through its own power.

But this also had to result in a world view for Fichte that saw in the will that pervades the world as the actual active force in the world. And the wonderful thing about Fichte is that he says: This external sense world, as it presents itself to us, is not the true, real one. Why is it there? It is there so that man can appear within this sensory world as a sensual being; so that in this human being the will that permeates the world and expresses itself as the divine duty that permeates the world, so that this will forms a material, in order to fulfill the duty, in order to fulfill the moral. Thus, for Fichte, the whole world is permeated by moral substance, by moral reality. For him, the whole world is a spiritual whole of duty, and that which exists as an individual is so that duty, so that the will, so that the divine that is alive in the will can live out itself.

Fichte calls the external sensual world matter, the sensualized material of duty. If one tries to hold together Fichte's placing in a divine-moral world order with the mechanistic materialism that emerged from a unified rational world view, as with Descartes —- Cartesius —, one tries to recognize how this Johann Gottlieb Fichte lived - I would like to say - a certain inner connection of the soul with what, as the divine, flows through and permeates the world, how he then tried to see this connection in the individual national spirits. But Fichte could only ascribe to the German national spirit the ability of a national spirit to grasp this living connection with the universal spirit in the ego. And so Fichte became quite aware that the German national spirit, in connection with the development of humanity, would be called upon to bring living knowledge in place of mechanistic, dead knowledge.

But what is true is that the “Addresses to the German Nation” are pulsating with an ethos, a world-historical sense of duty. Fichte delivered these magnificent addresses in Berlin, in the midst of the enemies who had invaded Berlin at that time, and during his Address to the German Nation, where he sought to show how the German national spirit is called upon to grasp, out of the living self, the connection of the human being with the spirit of the world, when he delivered these speeches, which can still have a wonderfully inspiring effect on the German mind today, the marching French regiments drummed outside. He could have been captured by the enemy at any moment. But he also stood firm as the German man, aware that he had to express the world-historical mission of the German national spirit.

One need not, honored attendees, take a one-sided view today that one should accept the philosophy, the worldview, of such a mind in terms of its content as dogma. Today we can go beyond that. We do not have to profess everything that Fichte said here or there, or what the others said, which we will discuss later; we can turn our attention to the way these people strive and how, in this striving, they show – which Fichte was also fully aware of – that they wanted to draw from the depths of the German national spirit.

Thus, we see Johann Gottlieb Fichte as one of those who, out of German Idealism, sought a world view. We want to look at this striving in him, and also in the others, not at what they said. One need not be a follower of anyone whom one finds to be a great and admirable personality, but one can continue to be inspired by the individual striving, even in those areas where one believes that one cannot go with him in terms of the content of a teaching. But it is not the doctrine that matters, it is the personality that matters, which, as it stands, can serve to characterize the German people themselves, because it must lie in the essence of the German people if, as I would say, with Fichte, such a thing can arise from this German essence with such awareness as Fichte brought forth from this German essence.

Then we see Fichte's succession from another, from Schelling. Schelling is also such a personality. I am convinced, dear attendees, that precisely these three figures, whom I am speaking of here, will be called upon again when the time, which is certainly a time of great hopes and activity that we are living through, but which is also a difficult time of trial, when this time will bear fruit.

We see Fichte's successor in Schelling. In him, too, we have a personality who wants to create a world picture directly from the depths of the ego, because he is clear that the divine-spiritual is at work in what man experiences in his innermost being, and that this divine-spiritual floods through all nature and all being and can be grasped in its activity in the world. If only man is able to experience his ego strongly enough within himself.

If for Fichte the divine essence is something that permeates the world – I would like to say – like a great weaving and working morality, then for Schelling the divine essence is first of all the great artist who, out of the artistic weaving of his own being, first confronts nature in order to see his own truth, his own being and working in the mirror of nature. For Schelling, God's work of art is nature. No natural science that is to be abstractly intellectual - a natural science that works in such a way that with every idea that is brought forth about nature, the human soul feels at the same time related to nature. But Schelling feels this nature in such a way that he says: Now man has emerged, now other animated beings have emerged in nature. But all of nature had preceded this, as it were, as the unconscious and subconscious, which had to be present beforehand like a skeleton. The whole spiritualized world view is nature; as the past and at the same time as the solid ground for the present; as the past in terms of material on which the spirit can stand, having prepared its existence in the existence of nature. And so, for Schelling, nature and spirit grow together, but they grow together in such a way that what lives out of Schelling as a world view of German idealism is again connected to the entire personality, not just one-sidedly with the sentient soul, one-sidedly with the consciousness soul, one-sidedly with the mind soul, but out of the fullness of the soul's being. One would like to say: This whole Schelling was there.

Those who knew him personally described how, even in old age, he spoke with his eyes sparkling, as if he wanted to pour out to his listeners through the shining gaze of his eyes what lived in his inner being as a spiritualized, ensouled nature, whereby he always felt that the soul of man was interwoven with all of nature. Schelling felt that this world view, which I would describe as having been woven out of the German mind, out of the soul of the emotions – as was the case with Fichte, out of the soul of the will – carried him to ever greater heights, to the point where he could ultimately be understood only to a limited extent. God as the artist, nature as a wonderful work of art, knowledge of nature through the senses, which Schelling believed was so interwoven with the human ego that he was carried away to say: To recognize nature is to create nature.

Of course, these spirits were one-sided; but they were as one-sided as all human beings are one-sided, who have the faults of their virtues, not the faults of their small characteristics. - To recognize nature is to create nature! He felt that whatever lives as a force in nature can be grasped by the soul if that soul only grasps itself in its own ego, that nature can be recreated.

And the third one is the much-maligned Hegel, who is, however, revered by some in the present day. If Fichte tried to revive in the will that can permeate everything, in the ego, if Schelling tried to create an idealistic world view in the world mind that comes to life in the ego and spiritualizes and ensouls everything, then Hegel tries to create a world view out of pure concepts, out of the idea. And with Hegel in particular it is obvious that he wanted to grasp a world picture in concepts, in ideas, to compare this Hegelian world picture with the mechanistic, with the intellectual one of Cartesius, of Descartes: there everything is intellectual! But what did Hegel want? Hegel did not want the concept, the idea, in such a way that his world picture was only an instrument, as it were, to recognize an external reality. Hegel wanted to have this world in such a way that the human soul, for its part, experiences the concepts themselves, that it lives with its I into the icy regions, but thereby also forms the experience of the pure concept. For Hegel had the inner experience - one may call it the inner experience - that when man grasps the ideas of the world in their purity, that he may then partake with the innermost part of his I-being in what, as divine thought itself, underlying all of the world, participating in the thought-work of the Godhead, because a thought in the soul is, so to speak, only an ideational representation of that which, as a divine thought, permeates the world - that is what Hegel wanted.

This world view is also one-sided, because it reduces the divine spiritual beings that underlie the world to mere logic, because the whole world is reduced to a mere skeleton of its reality. But it is significant that for once — I would like to say — there appeared a stage in the development of the German being, this inwardly living feeling and interweaving of a thought that permeates the world: I want to unite myself with the thought that is active in the world, and I am convinced that in so doing I have not only something in my soul that outwardly reflects the world, but that when thoughts flow through my soul, it is divine activity itself that allows its thoughts to appear in my soul — those thoughts according to which minerals, plants, animals and human beings are created. Outside, God creates the form and the facts according to the ideas; then, having stripped them of the material, he lets these ideas flow through the human soul, and man participates by surrendering to this flow in a mysticism that is not vague, not an emotional mysticism, but an idea-mysticism, crystal clear: Man participates in the efficacy of divine thoughts in the world!

Yes, esteemed attendees, with these three figures – who, much more than one might think, also in the period when they were rarely mentioned, in the second half of the nineteenth century and up to the present day, live on in the German essence – in these three figures, the world view of German idealism presents itself to us, that German idealism that was called upon – and we can see this directly and objectively in these minds, the spirits of this German idealism, - was called upon - I would say cognitively, I emphasize explicitly, not religiously, but cognitively - although the cognitive is a support of the religious, the religious emerges from another part - to conjure up the second great tidal wave in terms of a human world view from the depths of human existence.

Let us look across to Asia. Asia, especially India, still retains, I would say, an ancient world view in which the human being has also tried to come to that from the depths of his being, which as divine-spiritual flows through, works through and lives through the world. But how does the Asian and the descendant of this ancient Asian, the present-day Indian, attempt to make the divine-spiritual activity and flow in the world present in their own soul being? By attenuating and paralyzing the soul and paralyzing the I. The I must be extinguished so that the human being can give themselves over to the general flow of Brahman. This is the ancient striving for a world picture, I would say, the primeval striving for a world picture. Characteristic of this is that the ego is tuned down, paralyzed to the point of extinction, so that what the human being experiences in his ego does not stand in the way when he wants to revive in his soul that which flows through the world in a divine-spiritual way, giving it soul. To extinguish himself so that the Divine may work in him, that is the ideal of this Pan-Asiatic world picture.

This world picture was no longer possible when the greatest event in the world development of humanity had taken place. This world picture was no longer possible when the Christ Impulse had entered into humanity. From the religious side, humanity was given a deepening, of such magnitude that the Asian religion may never again emerge in its strength, for it could never again be adequate to this event, in which the Christ Impulse lives as the highest event. It was the destiny of the German national spirit to have created an understanding of earthly existence that is adequate to the Christ Impulse.

And these three spirits are like the three symptoms in which the striving for such a world view is expressed. As I said, how does one not seek such a world view by extinguishing the self! We have seen how these three spirits in particular – Fichte, Schelling and Hegel – want to fully live out the I, how they place it at the center of the three soul shades, not by extinguishing the I, but precisely by fully experiencing it, by elevating the I; how the divine-spiritual flows into this I, that is what was incumbent on the German national spirit. And it could do so because it was able to let the I shine through the three soul nuances, just as the unified light shines through the three rainbow nuances.

To place oneself in the more recent development of the world as those who now place everything that is recognized of the existence of nature and soul in the service of such an idealistic world view, that was the duty of the greatest German thinkers, who knew themselves to be one with what the truly German national spirit wants in the further development of humanity.

It seems appropriate to me to point this out to you today, esteemed attendees. What will become of the great external events will be decided by weapons and other circumstances. But it seems appropriate to me, especially in the present, to delve into the nature of the German national spirit itself, which is now being reviled and slandered from all sides, and which, precisely because it must work in the manner indicated, is so little understood by those who, out of their hatred, today all around us, not only misunderstand the German world view, but also want to misunderstand it. But they cannot understand it because they work in a one-sided way, in the one-sidedness of their particular shade of soul; whereas the German must work out of his nature, out of his whole being, towards a wholeness.

A kind of reverent mood is poured out over what the German spirit is meant to achieve in the world. This German national soul is particularly predisposed to acquiring knowledge through nature and the soul, and then enriching this knowledge in the soul so that this knowledge is like the soul's approach to the divine being.

If we do not see this – and I would like to read these words to you literally – if we do not see this beautifully when we look at those who always wanted to visualize from the depths of the German being, that which is the German folk spirit? Do we not see this striving - to know what the German can know, how to make it accessible to the divine-spiritual, to develop a devout mood in science as well? How beautiful and wonderful it is, for example, when a German — and that is precisely why he may perhaps be mentioned today — who appears in Austria as one of the greatest German-Austrians, delves into the German essence, even if he has not perhaps arrived at the concepts that have been developed today and presented to us, so as to feel the full expression of what has been developed in ideas today here: I am referring to Robert Hamerling, Austria's greatest German poet of modern times, who spoke the beautiful words, feeling like a German in Austria, spoke the beautiful words: Austria is my fatherland; but I feel it: Germany is my motherland - thus expressing the unity that has been so firmly forged today through Germany and Austria, through Central Europe. All these peculiarities of the German national soul, which I have been trying to develop today from the idealistic world view of the Germans - at the time when they believed they could turn back the tide, when the Germans came over from Asia, bringing with them the urge to grasp the Allgeist, which they would later express in their art, in their education, in their philosophy, in all their being and working in the world, by elevating the ego, not by dampening the ego. And there, as in a beautiful poet's dream in his “Germanenzug”, Robert Hamerling remembers - the old ancestors of the Germans are still sitting over there in Asia, while these old ancestors of the Germans are moving into Europe, into the West , Robert Hamerling describes beautifully how these Teutons are camped on the border of Asia and Europe, how the sun goes down - he beautifully describes the moon that rises, the whole landscape -, how the Teutons are camped. Only one is awake: the blond Teut, the youth. But in front of Teut, the future destinies of the Germans are written in the stars in wonderful signs. And the genius of the Germans, the spirit of the German people, speaks to the blond Teut, to the leader of the Germanic peoples to the German West. And Hamerling says beautifully:

"To whom does the word break out of the depths of the soul one day
Like your people, so rich, so tender, so powerful?
Who breathes so solemnly into the sounds of the strings
His innermost self? Who draws the senses so magnificently
Into the blue of heaven, granite hieroglyphics
of the soul's upsurge from the narrowness of life?
Who finally ties the strands
of the searching thought to the stars
so boldly and strives and fights on all paths?
Who is led so high, so deep by his urge, his foreboding?
Who grasps the near and the far so faithfully?
Where are all the zones of earth and heaven
reflected as in your thinking, O Teuton?

Not from such a self-exalting consciousness, not from national immodesty, as we often find among our opponents today, but from a devout consideration of the nature of the German, of the spiritual nature that has prevailed throughout world history.

The poet speaks of duty, the Austrian poet, in complete harmony with those who have created a German world view, an imaginative world view of the Germans, out of the German world view.

That is why it is so profoundly true what the “Philosophus teutonicus” Jakob Böhme said about all research and reflection on that world view that has a right to exist, which, fundamentally, for the German national character - so Jakob Böhme believes - the search for knowledge, for science, must be a path to God, even if it does not encroach on religion. Jakob Böhme expresses this, thereby characterizing the guiding principle for the world view of German idealism, beautifully from the depths of the German mind. Jakob Böhme says:

“When you see the depths”

he means the depths of heaven

"When you look at the depths of heaven

This is the union of the most beautiful sense of the German national character with the highest striving for knowledge of that which, in a divine and spiritual sense, permeates, interweaves and suffuses the world. Thus, in order to elevate his ego, the German seeks to penetrate into the innermost nature of things, and this is indeed something that can be understood only to a limited extent.

One can see how little it can be understood! There is one of those who, shortly before the beginning of this war, used to move around in Germany as foreign spirits, talking about all kinds of friendships with the German essence, about all kinds of understanding that they claim to have acquired for the German essence: that is Emile Boutroux. Shortly before the war, he even lectured at German universities about how one should revere the depths of the German spirit. And now the true Frenchman [Boutroux] is telling his fellow Frenchmen – he wants to be funny, of course, the good [Boutroux] wants to be funny – he is telling them what a difference there is between the French, the English and the Germans; what we - though for the French, certainly in a joking way - have sought today from the depths of the German character, yes, Boutroux talked about that in a similar way to his French not too long ago. He said: Yes, when the French want to recognize a lion or a hyena – you don't get the news exactly, but that's roughly how he spoke – and in any case, what I am saying is essentially not inaccurate – when the French describe a lion or a hyena, they go to the menagerie and observe the lion or the hyena; when the English want to recognize a lion or a hyena, they travel around the world and observe the life of the lion or the hyena. But when the Germans want to recognize a lion or a hyena, they neither go to a menagerie nor travel around the world, but retreat to their study and design the image of the lion and the hyena from within, without looking at the outside!

It is certainly a witty saying, and we are accustomed to the French speaking wittily from their intellectual culture; it is just a shame that this joke is by Heinrich Heine, repeated by Boutroux, because it comes from Heine; and the Frenchman, who we are accustomed to making good jokes, made a German joke in this case, to make a witty comment about the English and the French! This is another illustration of how the opponents of Germanness try to ascribe to themselves something higher than what a German can live with!

However, this same man recently told his Parisians what a barbaric people the Germans actually are; one can already deduce this from the word. For example, he said: the Germans have no word for generosity; therefore they don't even have this quality, they lack it, only the French have it. On the other hand, the Germans have a word that the French don't have: that is the word 'Schadenfreude'; so only the Germans have the quality of Schadenfreude. The French don't have this ignoble quality. And similar things more are what indicates the spirit from which one today vilifies and degrades the German essence.

But one has not always looked at this German essence in this way! And it would be particularly interesting to see which minds have tried to find their way into this German essence, as one can also see from this just how little account is taken of the actual meaning of this German essence, this spirit. Take, for example, the writer of “The Life of Jesus” — Ernest Renan — he wrote in a corresponding way even during the Franco-Prussian War about German essence to David Friedrich Strauß, who wrote about German essence. Strangely, the Frenchman, Ernest Renan, wrote; he says that at a certain age he realized what this German essence actually means. And he makes an interesting comparison. He says that after he had absorbed the French character in his education, he approached the German character through Goethe and Herder, and it was as if he encountered realities instead of mere concepts, whereas before he had only seen a lot of faded paper flowers. And then he compares the height of German intellectual life, which has been revealed to him in this way, by saying that everything he got to know outside of this German essence seems to him, well, like elementary mathematics to differential and potential mathematics. We shall see in a moment how such a mind itself utilizes, in terms of feeling, what has come to it through contact with the German essence.

But first, let us see a little more of how this Central European, German essence is viewed in the East, in that East from which the European West, that is to say our West, is currently suffering so much for what is, after all, its sphere of influence, its work for freedom and democracy today, this European West. If we have to consider the Russian national soul, we have to say: in Russia's national soul, the direct driving force of the I, everything still lives as something external. The Russian receives his religion as a foreign one, the Greek-Christian religion, which he does not have within him in the form of rebirth, as the German has experienced it from his innermost being, but which he accepts as something like a cloud that hovers over him, that he has from outside. While the Italian works from the sentient soul, the Frenchman from the intellectual and mind soul, the Englishman, the Briton from the consciousness soul, the German from the actual self, the person who truly belongs to the Russian national soul, works from the subconscious of the ego, which still has the ego that the ego has not yet absorbed into itself, which the ego still wants to see in a mystical darkness. This Russian soul, this eastern Russian soul, works like the national soul that has not yet fully come to consciousness.

And this is why this still immature national soul has not only so misunderstood the German national soul, but also all the national souls of Western Europe, especially in the course of the nineteenth century and up to our own times, so infinitely misunderstood them.

People have not even noticed what the relationship is, let us say, between the nature of the German spirit and the Russian spirit. In selfless German modesty, one has naturally included the great Russians – Tolstoy, Dostoyevsky. They are not to be disparaged here; they can be fully recognized; but one must become aware of the gulf that exists between the Russian and the German essence, and which, especially in the Russian essence, has come to such an immature outbreak and revelation in our own time.

In the course of the nineteenth century, we encounter the best Russian minds, which - I would like to say - philosophically and artistically express, as in a world view, what, in political terms, the “Testament of Peter the Great” – whether it is forged or not, that is not the point now – which, in political terms, aims to achieve the complete annihilation and replacement of Western and Central Europe, as it exists today, with Eastern Europe! [The “Testament of Peter the Great” is the only thing that should be considered sustainable.] But everything, I would like to say, even Russian literary-philosophical and artistic thought, is in the service of this “Testament of Peter the Great”. And this is what we encounter again and again in all of nineteenth-century Russian intellectual life.

Then we encounter the best minds in Russia, who turn their gaze to what minds like Fichte, Schelling, and Hegel have achieved. I would say that Herzen is able to observe this in a single such spirit. He seeks to delve into what Western culture has brought forth; he finds that it has all grown old, has become decrepit, that it must all disappear, that it is all superficial, because he cannot comprehend how this world view of German Idealism is inwardly lived and interwoven; and so it becomes worthless to him. In his book From the Other Bank, Herzen expresses how all these ideals that have sprung up in Western Europe must be destroyed and how something else must take their place.

One of Herzen's opponents, also a Russian, wrote to Herzen: So you want to destroy everything that has emerged in Western Europe: Greater, more significant – as a Russian wrote to Herzen, one of his Russian opponents, to appeal to his conscience – Greater than all the ideals of Central Europe, is the Russian sheepskin coat to you? – the friend wrote to Herzen!

What does he mean by the “Russian sheep's clothing”? Well, Herzen said it: In what this European culture, this European spiritual life has brought forth, there cannot be anything redemptive, anything salvific for humanity; but that which is salvific for humanity is the Russian peasant; that is, the one who, in all his originality, contains within him that which must flood the whole of Western and Central Europe. And this appears to be so deeply ingrained in Russian souls, especially in the most Russian of Russians, for example in Dostoyevsky, the great artist – whom we want to acknowledge in terms of his skill – that it is increasingly apparent in his work, when we take a closer look at it, that he regards German culture in particular as decrepit and obsolete, and that he already sees Russia as destined to be the redeemer. Basically, the delusional rage that is now to be poured out over Europe is nothing more than the brutal expression of this tendency, which has even found expression in great Russian writers; however, care has been taken to ensure that the good Germans do not become too aware of this, which, I might say, has always lived and breathed between the lines of Russian intellectual life! And so it comes about that - and those who know me better know how much I appreciate Tolstoy - but what is in Tolstoy, especially in such older works as “Anna Karenina” and so on, that shows how he - Tolstoy - always aimed to depict the German character in such a way that it appears decrepit and inferior.

Why have the Germans paid so little attention to such things? Why are they now surprised at the fact that hatred is being heaped on them from all sides? Well, you only have to take the fact that, for example, the older translations of Tolstoy, namely those works by translators that people still read, up to the last translation in the middle of the nineteenth century by [Raphael Löwenfeld], which people no longer read, these translations all either left out the passages in question entirely or translated them differently, so that no one actually knows the real Tolstoy!

It will be necessary, dear honored attendees, to go a little deeper into the nuances that live in the expressions of souls, so that the German knows how to fulfill his mission in the world. And so it came about that even insightful Russian minds, such as the great philosopher Soloviev, rebelled against this generally Russian view, against the view of those who, according to a Russian world view, had grown old and died, and that Russianism should overthrow this European essence.

If I emphasize individual personalities, it is because I want to cite facts and show by individual characteristics how many there are.

There is, for example, one Danilewski, who attempts to address the question in broad terms, entirely in the spirit of the Russian essence I have just hinted at, how Russia must expand, how Europe's west and center are ripe to because the European West and the Center have fulfilled their task; and Danilewski once asks the question in a book that is so completely formed from the Russian point of view: Why does Europe not love us, why does Europe fear us? Now he seeks to answer this question from his own point of view, and Danilevsky writes for his Russians something like this: Europe does not love us because Europe instinctively senses that we are the ones who are actually the only ones still entitled to exist, and who are to replace what lives in the rest of Europe. But Soloviev takes up this question, and Soloviev is one of those who has drawn from this life himself. And the great philosopher Solowjow, who, unbiased by his own Russian nature, takes up this question: Why does Germany not love us? He does not answer this question in the way Danilewski and the spirits of the most diverse kinds of Russians speak, that Europe feared Russia, but Solowjow answers Danilewski's question: Why does Europe not love us? Why does Europe fear us?” and Danilevsky's answer to this: ‘Because Europe instinctively senses that the Russians are the only ones who are still entitled to exist and should replace what is still alive in the rest of Europe,’ Solowjow replies to these words of Danilevsky:

“And yet both the content of his book and his later admissions, as well as those of his like-minded friend”

referring to a certain Strachow

“point to a different answer: Europe looks at us with apprehension and fear”

Solovyov wrote his reply, and it is certainly necessary for anyone who wants to get to know the conditions in the Russian east to listen to these Russians. Solovyov himself says:

"Europe regards us with apprehension and mistrust because dark and obscure elemental forces live in the Russian people, because its spiritual and cultural forces are poor and inadequate, but because its demands are clearly and sharply defined. The calls for what the Russian people want as a nation resound powerfully out to Europe: that it wants to destroy Turkey and Austria, conquer Germany, and seize Constantinople and, if possible, India.

And when we are asked how we intend to replace what we have destroyed and failed to accomplish, how we plan to rejuvenate the world intellectually and culturally, we either have to remain silent or spout meaningless phrases. And if Danilevsky's bitter confession is true, that Russia is beginning to fall ill, then instead of dealing with the question “Why doesn't Europe love us,” we would have to deal with another, more important question that is closer to us: “Why and how did we become ill?” Physically, Russia is still quite strong, as it showed in the last Russian war; so our suffering is a moral one. We are burdened, according to the words of an old writer, by the sins hidden in the national character and not conscious to us - and so it is necessary above all to bring these into the light of clear consciousness. As long as we are spiritually bound and paralyzed, all our elementary instincts must only harm us. The essential, indeed the only essential question of true patriotism is not the question of power and vocation, but of the sins of Russia."

Thus the Russian Solowjow, from a spiritual insight into the Russian character, thus the great philosopher Solowjow about Russia itself. And it is interesting to see this in conclusion: how have others perceived this relationship between Russia and the West, even the further West – with whom they are now in league or who is in league with them, one does not quite know how to say – how have others perceived this relationship with their further West? Oh, there are also interesting facts here! For example, a book by the Russian writer Yushakov was published in 1885. In 1885, he wrote a book in which he speaks quite differently from how he was later spoken of regarding the views that he attributes to his Russian people. It is interesting to take a look at Yushakov's ideas.

This man looks across to Asia and says: Yes, over there in Asia, we have peoples who have brought a very old culture from ancient times into more recent times. These peoples, how they have been mistreated by the Europeans. Russia must look across to Asia, and must bring redemption to this sacred, venerable, but by the Europeans mistreated Asian culture, this spiritual culture of Asia. Nice words Jushakow speaks. He says that Russia alone is capable – because it cannot yet grasp the human interior in such a way that it has been made sick and aged by the ego as in the European West – Russia alone can feel related to this Asia, which is now lying prostrate, groaning under the rape of Europe. And an old myth brings Yushakov back to mind when he says: Over there in Asia, Iranian, Turanian peoples are fighting. He himself also includes the Indians, the Persians, and so on, among the Iranian peoples. And then Yushakov says: These have found a wonderful, ancient myth of Ormuzd and Ahriman for their destiny. But we always see Ahriman and Ormuzd at work over there in Asia forever. And there, in his book, Yushakov says – in 1885 – and he points this out in his memoirs, that the Iranians worshiped the good Ormuzd over there in Asia; the good Ormuzd gave the Iranians all the fruits and crops that the earth can produce; they took them for themselves. Then they joined forces with Ahriman. These Europeans have worked like Ahriman, like the evil Ahriman himself. But Russia, by working across into Asia, will liberate people from the evil Ahriman. What the Asians have received under the blessing of the good Ormuzd, the selfish Europeans have appropriated for themselves. Russia will cross over to Asia and help by founding an alliance, yes – Yushakov says it, I have to repeat it to you – an alliance that will be formed with the greatest ideals in the world, as the most spiritual alliance in the world – Yushakov says it all, I am only repeating it. It will be formed by Russian peasants and Cossacks, who will rush over to Asia, which is groaning under European rule, and will carry over what Russia will be able to bring. Then the peasantry and Cossacks will advance into Asia, and Russia will redeem Asia from Ahriman. 1885, think Sic, written by Jushakow. It is interesting to hear some of what Jushakow said at the time in the book, which is called: “The Anglo-Russian Conflict”. It says that the comrades of Ahriman, the evil god – from whom Russia must liberate Asia and bring order and harmony – are primarily the English.

The English – says Yushakov – have behaved in this Asia as if they believed that the Asian peoples existed only to clothe themselves in English fabrics, to fight each other with English weapons, to work with English tools, to eat from English vessels and to play with English baubles. And then he says:

“England exploits millions of Hindus, but her very existence depends on the obedience of the various peoples inhabiting the rich peninsula.”

And so he continues, Yushakov:

“I do not wish anything similar for my homeland – I can only be pleased that it is sufficiently far removed from this state, which is as brilliant as it is sad.”

Apparently because these Russians were so keen to distance themselves from this Englishness, so that they could free Asia from this hideous England, they soon allied themselves with this England, not to free Asia, but to destroy Europe.

One must also look at world development from this intellectual perspective in the nineteenth century, and in this way delve into what actually constitutes the German character and how it stands now, this German character, which has to defend itself in a way against the ring that has been formed around it, yes, in a way that can be simply hinted at when numbers are spoken.

These people – who want to keep Germany and Austria locked up in a big fortress today – are taking a stand for freedom, for the rights of small nations, and for all sorts of things they believe in. You only have to look at the numbers: 777 million people in the so-called Entente around the Central European powers, against 150 million; 777 million are “fighting” - let's put that in quotation marks - “fighting” against 150 million, and fighting in such a way that to this day still want to strike at the very essence of their actual bravery, they also want to strike at the German spirit, which they believe they understand so well, that 777 million people are turning against 150 million, joining forces to starve them out, to defeat them with starvation, the better part of bravery.

Actually, they had no need to be envious of what the Central Europeans were taking away from them; for the Entente Powers possess 68 million square kilometers of the earth, compared to 6 million square kilometers of the Central European Powers. One need only let these numbers speak. These numbers speak to this day, and will also speak in world history, ladies and gentlemen, that after all, within these 150 million present-day Central Europeans and on these 6 million square kilometers of Central European soil, those people live who have the world-historical, spiritual mission that we were allowed to speak of, and which they ascribe to themselves not ascribe it to themselves out of national chauvinism, but out of their spiritual gifts, out of the spirit of their Germanness, to which they have not devoted themselves through their egoism, but to which they have to approach if they want to offer the best of their being on the altar of this their national spirit. And those who feel this German essence in Central Europe feel a close bond with it, especially the best in Austria and Germany – and I am allowed to speak about this since I have spent thirty years of my life in Austria:

Precisely the best Austrians, those who have grown up with Central European culture, like the excellent philosopher Carneri, know how to experience and fathom the relationship between their own people and the German national spirit and German essence not out of national chauvinism but out of a sure knowledge of the essence of their own people.

For example, Carneri, the most important Austrian philosopher, says of the English: “Carneri, a wonderful man who, out of the deepest suffering, has founded a spiritual world view that is so completely in line with our time, a conceptual world view from German-Austria. Carneri talks about how the English have really focused their attention on external practical culture and he says: It has become so practical, this culture, that the English had to learn from the Germans the fact that the great playwright and poet Shakespeare lived among them. For it is true that it is only through the Germans delving into Shakespeare that Shakespeare has been recognized at all. And if one day someone has to write the story of Shakespeare's greatness, it will not be an English chapter in intellectual history that they have to write, but a German one.

All this characterizes the nature of the German world view, which creates out of all intellectual inner life, in contrast to everything around it. And so we may well believe that this is what the German must strive for above all else: spiritual science, knowledge of the spirit, just as there is knowledge of nature. Knowledge of the spirit, which must be based above all on the sources, on the roots that lie in the world view of German idealism. This is, as I said, not a conviction born out of blind national sentiment, but a conviction born out of knowledge. It is that which humanity is to scientifically fathom in the future about the spirit, that this must grow out of German national culture – and above all out of the ideal world view of German national culture – as it has been attempted to describe today.

And how little understanding there is among other nations today – let me say this in conclusion – this war can show the German so clearly how little understanding there is on the part of other nations towards the world view of German idealism and the German spirit, and how he must first ensure and strive to ensure that what he is called upon to create out of the depths of the German being can become part of the world development of humanity. The French, how did they look at this world view of German idealism? Or the Russians, for example, how did they look at this world view that the Germans have formed, this world view? The Russians look at it as if it only existed to be destroyed by them, as something decrepit and worn out. While we must see roots and leaves in it, from which the blossoms and fruits must first ripen in the future! We want to commit ourselves to this view! But the Russians need a new delusion; because the ego does not yet live in their soul, they must dream of a new delusion. They need a new delusion.

What do the French need? What do the French need today if they want to characterize their relationship to the German essence? Well, perhaps one could refer to one of their youngest poets to avoid doing them an injustice. What do the French want? They have been so accustomed to their nature being everywhere in Europe, just as the Germans were accustomed to their nature living in the Germans themselves, just as the Germans were accustomed to the way they felt the power, the driving force of what, for example, also lived in this world view of German idealism, up to Lessing, until they had to free themselves, the Germans, [so] these French were so accustomed that their nature lived everywhere in Europe. And after that, they believed that nothing could actually be done without what they did and what they produced intellectually, that everything had to come from them, that they had to be the cause of everything. In a very interesting and witty poem, Rostand, one of their own poets, recently illustrated how the French – that is, his own – national character can be compared to the cock crowing in the morning; and when the cock crows, the sun rises. And because the sun rises when the cock crows, the Frenchman believes that with his crowing he makes the sun rise. So he says to himself: If I don't crow, the sun can't rise!

This is said by the French poet Rostand himself as a characteristic of the French nature. The Frenchman thinks: If he doesn't crow, nothing at all can happen in the world. And that is why it is so incredible that he no longer occupies the position he once did; for it is actually the case that the German character, as expressed by Ranke, for example, is to be defended against the delusion of the crowing of the French national spirit, as early as 1870, when the Germans had to face the French: “We are still fighting against Louis XV!”

The French need a new delusion. The Russians need a new mission. The English – well, one really doesn't want to do them an injustice. What should one say so as not to do them an injustice? They declaim to the world: for the sake of the violation of Belgium's neutrality, for the sake of justice and democracy, we must undertake this war to the point of destroying the German essence; for these Germans are disgraceful people. They preach the principle of might over right. It is likely that one only forgets, as a result of a particularly refined education, that the English minister who decreed this – only recently – that the phrase “might over right” comes from the English philosopher, English utilitarian philosopher Thomas Hobbes. But: “might over right” – and England has adhered to this phrase for centuries. [gap in the transcript] as a professor in England himself, where he said: freedom and democracy, that is something that cannot be united, which should be advocated after the last English history, but that Great Britain's expansion [gap in the transcript], he says, is also a truth, also a practical truth, as the English world view must strive for. Yes, what can you say? “Might is right” – since Thomas Hobbes this principle has been winding its way through English history, concealing the real reasons why England tramples underfoot the entire mission of the German people. Yes, one would not want to do such things an injustice, but one must say: the English need a new lie to drown out that which cannot be compensated for.

The Russians need a new delusion; the French need a new conceit; the English need a new lie. The Italians – yes, a very outstanding man told me even before the Italian war broke out: “Italy needs this war!” There are people, of course, who are not so naive as to have believed that Italy could not join the Entente in this war. Italy needs this war; we must have this war; the Italians have become lethargic, sluggish and lazy; they are actually on the road to the abyss - said this important political figure at the time - and need to have something that will shake them up again, that will awaken them to life, otherwise they will become completely rotten and sluggish! What do these Italians need? These Italians needed a new sensation in order to have something at the same time – just as the French needed imagination, the English needed a new lie, the Russians needed a new delusion, a new mission, so the Italians needed a new saint, something very special! – They truly have a saint, namely, holy egoism – sacro egoismo – which is preached everywhere and on whose altar people are sacrificed. And the apostle of modern Italian nationalism, the hierophant, is Gabriele d'Annunzio! Perhaps history will one day rank him among the buffoons of the mind – that can be said without any national chauvinism. But he will nevertheless stand without dignity as the one who also made sacrifices to this new egoism, the sacro egoismo, which Italy represents and to which they have dedicated themselves, this new saint!

When we see all this going on around us, we can truly say that, without the Germans needing to become as nationally egotistical as those who want to surround, encircle and contain them, we can truly say that, from the inner fertility and knowledge of the greatness of the German essence, to which we humbly bow, we cannot, in arrogance, say that we experience in the German essence: It is the germs, it is the roots, it is the leaves – and the blossoms and the fruits must develop from them. And we can look to the future with confidence and hope!

And finally, I would like to say that – as if in a unified thinking – those who understood the German essence in Central Europe always felt it. One of my teachers in Austria once spoke a beautiful word. I may perhaps read it to you at the end, a little poem. It is called “Austria and Germany”. Today, when Austria and Germany are welded together, I may perhaps read it, this little poem:

"Let Russia and England wisely deliberate,
Perhaps not even find it unwelcome
If we get into a little bit of a fight here,
If they take away our good right!

You, German brothers, will not - advise here,
The enemy's attack will only unite us
And all ambition will fade among us
Before: being one people in word and deed.

And if one among us has failed,
If discord has reigned in a German heart,
There is only one thing that now inspires us:
What we have in common, in joy and in sorrow!
So may we also have in common:
A German war, if not a German peace!

Thus spoke the German of Austria in 1859. Those who feel that they are part of the German national spirit, who recognize it without national chauvinism, are so united in their awareness that loyalty springs from the soul to this German essence. Then this Karl Julius Schröer, who has remained so unknown, but who felt German essence in Austria quite extraordinarily, then he said:

A spirit arises, a giant to behold
[Who does not yet long gather all his strength
The German spirit rises up, aflame with courage
Wherever you look in all German regions.
He has been called a master in many a field,
In art and knowledge, in the building system,
he is first to be seen
then he will be truly recognized by the world.

To see him as a whole, this also includes the symptom that so clearly shows how the immortal martial forces come from the German essence. Likewise, the idealistic world view of the German stems from the primal power of the German essence, which has borne its roots and its leaves, and - looking towards it - we may have faith in the future: it must struggle through to its blossoms and fruits in the future, undisturbed by the hatred of the opposition.

This awareness wells up in us as 150 million people facing 777 million, as standing on 6 million square kilometers against 68 million square kilometers; this wells up in us from the spiritual, from the soul, from the heart of the German spiritual being!

So let us speak out of the knowledge itself and out of the most justified feeling: Yes, by being aware of our essence, we may believe, we may hope that the blossoms and fruits to the roots and leaves of the German being will unfold in the future.

Therefore, we can confidently live into the future of this German national spirit, also from the depths of the German endeavor.

And so may it be, because it must be so!

Ladies and Gentlemen! The subject of today's lecture must interest every human being. Not only is it interesting to ask what happens to a person after they have crossed the threshold of death, but they also have a profound moral obligation to know something about the essence of the human being. Man feels what can be called the urge for perfection in the noblest sense. This striving can never be completed. With this realization, the endeavor arises to know something about how man can succeed, what the possibility is to satisfy the striving for perfection. This raises the question of death and immortality.

Our time with its habits of thought is not favorable [for such questions]. Therefore, a new school of thought, spiritual science, is trying to approach this question. It has to be so alien to today's life that it seems strange. Therefore, some people who are here tonight will not be immediately convinced. Those who have never heard of it before will perhaps only shake their heads, be ironic, or perhaps even just scoff. I realize that I will face all kinds of resistance. I will only give one example of logical thinking, which is entirely in line with genuine scientific thinking. If one wants to penetrate to the essence of the human heart, one must be made aware of the saying of a philosopher, to the effect that the immortality of the soul, if it exists, cannot begin only with death, but must already be linked to ordinary life.

How do you come to the realization of a thing, being and the like? This is what science asks. Combining hydrogen and oxygen to form water is quite different from considering each of these two substances on its own (for example, separating the oxygen and examining it on its own).

Just as we have our soul in our daily lives, it lives in the body like oxygen in water. The soul perceives through the ear, the eye and so on. All expressions of the soul are only possible because the soul is connected to the organs – like hydrogen with oxygen in water. If there is no way to separate the soul, then one would despair of not being able to recognize the basic nature of the soul.

Is there a state in life where the spiritual-soul life separates from the physical being? It can be said that something different occurs during sleep; the bodily functions take place differently [than in the waking state]. Is it not much more likely that the soul separates and leaves the body alone? Can the content of our soul, our emotional experience – joy and suffering – be logically explained, can this soul-being have an existence separate from the body?

There is a logical thinking that cannot escape this. Let us assume that a person would indeed undergo a change in such a way that only the body is still active; all soul, on the other hand, is extinguished. When the lung activity is maintained, we cannot recognize the nature of oxygen, [that is] of what enters the lungs, but the lung life activity remains in itself - it is something other than the oxygen itself.

Thus we must seek to recognize the nature of the soul as something different from the organization of our body. The independence of oxygen from the lungs is therefore the independence of the soul from the life activity of the lungs.

In the moment when the soul leaves the body during sleep, consciousness becomes deeper and deeper, and the independent life of the soul thus begins.

Today we want to take a closer look at dream life. A boy with a talent for drawing was given a particularly difficult drawing task that he was unable to complete in time for the school exam. He therefore had a fear. Nevertheless, even though he had not completed the task, his grade was not worse for it.

Periodically, a dream now returns as a state of fear in this person's life, but much stronger than before, so that he often wakes up trembling from it. Then days go by without him dreaming like that. However, it becomes apparent that his drawing ability is improving. At the end of such an intermediate period, the fearful dream always returns. Before this greater ability flowed into the hand, it roamed in the subconscious; the states of fear appeared in dreams. And when the increased abilities showed themselves, when they were there, then the dream stopped. These abilities first work in the organism – in materialistic terms, on the nerves, the organs. Before they enter consciousness, the soul prepares the physical organization, it works on the organs.

Here we approach the soul; we catch the soul at work in the organization of the body. The soul works on the organization from conception to death – or, to put it more precisely, [still] somewhat differently. We can remember back to a certain point in our lives. In the years before our memory, the soul works in a completely different way on our organization – without our consciousness. Even before we become conscious, the soul must have been there, and consequently before it was active in the body. Down in the organism, these forces are at work preparing the organization, just as in the example mentioned earlier, the drawing skills, the soul work, presented itself in dreams. In this area, materialistic views are absolutely insufficient.

That a human being gets false teeth happens in any case; that a person can speak is not so obvious. Without other people, he will never learn to speak. So the ability to speak cannot just be due to the speech organs, but the life and weaving of language within us works out this ability.

Since the human being is a coherent being, it must be assumed that there is something spiritual about him from the very beginning, even before the physical work.

[Here is another comparison:] How can one assume that a person who has had trouble all day will be in a different frame of mind in the evening? This is how the spiritual always works. The state of mind can be compared quite well with what the person has experienced before. [So one must assume:] Not from supersensible worlds, but only from living with people can the state of mind arise with which the person enters life through birth. Such trains of thought are entirely in line with the way of thinking of today's natural science. So the idea of repeated earth lives is something that arises by itself.

Only two hundred years ago it was assumed that animals, worms for example, could develop out of inanimate mud. But Francesco Redi formulated the now irrefutable sentence: “Living things can only come from living things.” It was only with great difficulty that he was able to escape the fate of Giordano Bruno because of this sentence. However, the sentence “Spiritual-mental can only arise from spiritual-mental” will initially be ridiculed and mocked, but then gradually accepted and finally taken for granted in the future.

What happens in this life affects later lives; these are only logical conclusions - but experiments [in this field] are also important and possible. Ludwig Deinhard has written a book about this.

But everyone can only use their own soul as a tool to investigate the soul. Not everyone can become a spiritual researcher, but just as anyone can educate themselves about astronomy, chemistry and so on, the same is true here, as will be briefly explained. People make themselves a tool for exploring the spiritual world.

[Let us take another example:] Nostradamus. - In the book by Kemmerich about prophecies there is a whole chapter about Nostradamus. Nostradamus was a doctor, he was a doctor by nature and did an infinite amount of good, especially during the plague in Provence. But] it was said that he was a Calvinist, which undermined his reputation. The powers that he otherwise gave to humanity with all his soul were transformed into prophetic gifts – visionary gifts, like the power of thought into warmth, warmth into movement and so on. The visionary gifts could only take place under certain conditions. Nostradamus created a laboratory for himself, that is, a room with a glass roof where he stayed at night. When the soul had become completely calm, the stars were then observed, and this triggered sayings that Nostradamus recorded. All worries and concerns ceased. This state of mind was inherited from his fathers. The modern-day seer must artificially create this state of mind. He has to bring special impulses to the forefront of the soul. Symbols are best for this, those that stimulate our soul, shake us up inwardly. The forces slumber beneath – these slumbering forces are awakened by this. Then the person is as if asleep, but not unconscious. We then no longer perceive anything through the [sense] organs. We have the soul as we have oxygen when it is separated from water. We then say to ourselves: You are experiencing another world. At first the experience is such that one cannot put what one has experienced into words. However, spiritual science could never be taught if it remained that way. The spiritual researcher must go further and further, especially when he has experienced something that he cannot express. One knows: one experiences something, but one cannot think it. If one continues the exercise, one also learns to speak about it. One experiences what one experienced as a child when learning language. We learn to use our brain. We can only experience this in pain, so to speak.

If one has triumphed over one's organism, then one has also explored it experimentally.

Once our culture has been permeated by spiritual science, it will be possible to approach the education of young people quite differently. People can then have different, inner soul experiences than in today's spiritual culture.

In the second half of life, when the soul no longer has a constructive effect on the bodily organization, these soul-spiritual forces, which one acquires through schooling in life, accumulate and have reached their greatest tension at the moment of death. The energies to work in the [physical] organization again must be sought in the soul-spiritual life.

These spiritual-mental powers that build the body are beyond decay and becoming. These powers arise precisely because of death. This realization gives us courage and strength.

1. Question: Training.

Rudolf Steiner: No student is accepted who is prone to fantasy. Anything that leads to self-deception must be avoided by the strictest methods. How does one apply the Gospel of John from chapter 13? The teacher sets the task of developing a very specific state of mind, and so on.

Their task is to read the Bible, they read inaccurately. It is significant, for example, that the mother of Jesus is not mentioned by name in the Gospel of John.

2. Question: Creation (Genesis 1). Tower of Babel (Genesis 11:1-9).

Rudolf Steiner: “God created” means: God developed the Earth out of the karma – creavit – of the previous planet. Language is indeed a development from unity to multiplicity. Many languages exist, and it is not without human guilt.

The Gospel of John is not only a confessional writing, but it also presents a wonderful description of what makes it an extraordinarily important document for the world. The sending of the Spirit of Truth, first to the disciples, is dramatically presented to the soul. The promise of Pentecost, the outpouring of the Spirit, the Spirit of Pentecost upon the twelve.

There are four stages to the way we relate to the Bible.

1. the naive, naive believers,
2. the clever, the enlightened,
3. those who interpret allegorically,
4. the theosophists.

It is a refreshing experience for the theosophist to discover that spiritual beings are truly behind the scriptures of religion today. Theosophy seeks to develop and unravel the spirit contained in the scriptures. [Theosophy is not a new religion, but the most faithful instrument for understanding the Gospels.

Let us now consider the Gospel of John, especially the passage where the Spirit of Truth is mentioned.

I and the Father are one.

I am in you and you are in me (John 14:20). I must go to the Father, because if I do not go to the Father, the Spirit of Truth will not come to you.

So I must pass through death so that the Spirit of Truth can enter you. Only he who finds the way to the Father can proclaim the Spirit of Truth.

What I say is not mine, but the Father's.

He who keeps my commandments loves me, and he who loves me keeps my commandments.

[Gap in the transcript?] If we have understood the matter of the astral body, we are satisfied. But as for the etheric body, a prayer, a meditation, if one were to say that one has grasped the prayer or the meditation, that would mean: not being able to do anything with it. Always repeating the same prayer; it is as if a plant, which indeed has the etheric body but no astral body, repeatedly uses the same force to form a leaf again and again.

And when someone gains control over their physical body and can send their blood corpuscles wherever they want, then one says: This person is forming their seventh limb, Atma.

When man has transformed a large part of his etheric body into Budhi [spirit of life = Budhi], then he knows that death is nothing, that the spirit endures; because that which is transformed remains eternal, is something eternal. He becomes aware of the victory over death. Thus man is transformed. As much as he has transformed.

of the astral body is in him of the Holy [Manas],
spirit of the etheric body is in him, of the Son, the Christ [Budhi],
of the physical body is in him from the Father [Atma].

What people heard in religious writings and messages elevated them beyond themselves.

In earlier times, if you wanted to receive knowledge from the spiritual worlds, you had to undergo initiation. Just as light and color existed before our physical eyes were formed, so the spiritual worlds are around us, even though we have not yet developed spiritual eyes.

During the earlier development of spiritual vision, the student was brought into a death-like state for three and a half days. While the etheric body was out of the physical body, it was able to absorb what the astral body had already absorbed through prayer-like exercises.

When the person then returned to the physical body, he could tell of the spiritual worlds; he had experienced that life is eternal.

In the past, only a few were able to experience the mysteries for themselves, but now it is possible for everyone. [What had been experienced countless times in the mysteries now occurred as a historical event at Golgotha. This event was so much greater because here the body really died. In the mysteries, the body was only immersed in catalytic sleep for a few days.

You have to delve into the gospel of John to understand how the miracle at Golgotha defeated and overcame death.

One is a Jew because one believes what Moses gave his people, a Buddhist because of what Buddha left behind, and so on.

For a Christian, it is not the doctrine, the content, that is important, but rather that he believes in Christ Himself, in the exalted being who was incarnated at that time. Not only did Christ bring us doctrine, but also strength.

Among the ancient Jews: blood relationship = I-relationship. Through Christ came a spiritual conception of the I. The I is already there before it is in the physical body.

Before Abraham was, the I AM (John 8:58). I and the Father are one (John 10:30),

this is not the physical father, but the great community in every individual, which has descended into every individual ego.

Instead of blood ties or blood community, spiritual community had to arise. Only by developing the small individual ego can it become selfless.

With the preservation of the blood, man has received too much selfishness. With the blood that flowed from the wounds of the Redeemer on Golgotha, the superfluous, selfish blood of sinful humanity flowed away. [This is the redemption through the blood of Christ.] Thereby man received the claim to the great brotherhood. The ego could grow beyond itself. This is the mystery of Golgotha. This will transform the earth into a planet of love.

Not without the outer, historical Christ can there be a Christ in us. [Each one must experience this inner Christ within himself. Just as the eye owes its existence to the sun, so the inner Christ owes his awakening to the historical Christ.] The miracle of Golgotha is the greatest that has occurred during the entire evolution of the earth.

What happened as fact at Golgotha flowed as life, as the Spirit of Truth, into the disciples in the mystery of Pentecost, so that they could go out and teach what they themselves had seen.

Everything was shared by the henchmen under the cross, except for the rock, which cannot be shared. That is to say: the land, the continents were divided, everything that the ego can distribute, what it can force upon itself. But the rock cannot be divided: the Paraklet, the Spirit of Truth, that is the air circle around the continents, this Spirit of Truth cannot be divided.

The freest self, which can give love as a gift to the other self, will arise through the miracle at Golgotha.

[My dear audience!] There are events in the spiritual life of humanity that, once they have come into existence, never lose their significance for a long, long time, indeed for what, in historical estimation, one will be able to call human becoming. These are events that shine far into the future once they have occurred. One of these events is that through which, in the dim and distant past, that law, or perhaps those laws, was given to man, which then inscribed itself so deeply not only in the human soul as such, but also in all the historical development of mankind, on depends that which is not only engraved in stone tablets in legend and history, but which is engraved above all in those brazen tablets whose material is taken from the soul life of humanity itself.

We shall speak today about an event of this kind, which we call the “Ten Commandments” (Ex 20:2-17; Deut 5:6-21). Only from the spiritual-scientific point of view can we understand why these Ten Commandments have had such a decisive significance for the life of all humanity ever since they came into being. Without exploring the origin and significance of these Ten Commandments from the depths of spiritual life, we still cannot understand their survival and significance for our time. For they are among those events in human history that were only possible at the time they were given in the way they occurred, and acquired their significance from the way they occurred.

This latter significance will never be able to be properly understood by our materialistic view of history. It is one of the many illusions that have been indulged in recently that it has been said: Historical research shows that these Ten Commandments were given to the Hebrew people, but if you look at other peoples, it turns out that they all had similar commandments. Indeed, today people are even glad when they believe that they can weaken the old sacred tradition by showing that such commandments are not only found among the Hebrew people, but also here and there among other peoples.

This point of view completely loses sight of the historical significance of the great moment when those commandments, like the fire of Sinai, also entered into the life of humanity in a spiritual sense. But the profound significance of such an event, as it was the impact of the Ten Commandments in the consciousness of man, one will only be able to understand correctly if one explores the nature of man in such a way that one also draws attention to the supersensible aspects of it.

For those who have heard me speak before, some things will have to be repeated, but we need this so that those who are here for the first time today will also understand. For spiritual science, what is called the essence of man is not as easy to experience as the physical is for external sensory science. What can be perceived with the outer senses of the human being is only a part of his being, and what can be seen with the eyes and felt with the hands is, for spiritual science, only the lowest part of the human being, which the human being has in common with inanimate nature, which is governed by chemical and physical laws.

But the one who has developed the inner spiritual senses, has just as much truth before him as the outer eye has color and light, which for the spiritual scientist is just as perceptible an entity as the physical body, these supersensible members of human nature, which the ordinary person cannot see, but he can at least make them clear to himself through his healthy mind through concepts.

Let us imagine a person standing in front of us: is that all there is, just what the eyes can see and the hands can grasp? Every person knows from their own direct experience that this is not the case. Everyone knows that there is something else there, something that flows through them as joy and pain, pleasure and suffering, and what we know as sensations and perceptions. All this cannot be seen with the outer eyes, but it is nevertheless a reality for the one who experiences it; and its effects are also felt by others. Let us take two primitive experiences of everyday life, the feeling of shame and fear. For example, if something is discussed that offends our aesthetic sensibilities, then the blush of shame rises to our faces. What everyone can see here is that a mental experience triggers a physical process, namely that blood flows out from our center to the periphery. Similarly, but in reverse, when we feel fear or anxiety, the blood withdraws from the body's surface back into the center, which manifests itself in a pallor of the face.

There are people, though, for whom such considerations mean nothing, who want to understand even more tangible consequences in purely materialistic terms, who believe, for example, that if something is going on in our environment, it could cause this phenomenon in us, that the tear water rushes out of our eyes. It is therefore not surprising if, as has actually happened, such a materialistic researcher comes to the strange conclusion: “Man does not weep because he is sad, but he is sad because he weeps.”

For spiritual science, everything material is an effect of the spiritual, except for the substance itself, which is nothing but an effect of the spiritual soul; even the physical body is only an expression of the spiritual soul. Thus, behind the physical, there is another link to the human being, the carrier of pleasure and suffering, drives, desires and passions, and sensations that sink down into a twilight consciousness when falling asleep in the evening and emerge again when awakening in the morning. In spiritual science, this part of the human being is called the desire body or astral body, and humans have this in common with all animals. At night, this astral body leaves the physical body to reenter it upon awakening.

It would be just as nonsensical to claim that what surrounds the skin disappears in the evening and is recreated in the morning as it would to claim that the desires and instincts disappear in the evening and are freshly recreated in the morning.

Why does the astral body, when it leaves the physical body, not perceive what is going on around it in the astral world, just as the physical body perceives what is going on around it in the physical world? This is very easy to understand. Imagine a person without eyes, that person cannot perceive anything that has to do with light and color; it is the same with the ear, with the loss of which all sounds disappear. If all the senses are extinguished, the person can no longer perceive his surroundings.

A person perceives as much of the physical environment as they have organs for. The same applies to our astral body; because at the present stage of development the astral body of the average person has not yet developed organs, it is not possible for him to perceive his environment during sleep, and therefore, during sleep, a person inevitably sinks into unconsciousness, while someone who has already developed these organs also retains consciousness during sleep and lives consciously in this astral world.

Spiritual science, however, distinguishes a second link in the human being, which lies between the physical and astral bodies: the etheric or life body. The physical body has the same powers as the so-called inanimate nature, the mineral world. But only when a person is a corpse does the body follow physical laws; in life, however, it has, like every animal and every plant, a faithful fighter against decay within it, a cohesive force that never leaves it, not even when it is asleep. The physical body would be a corpse at every moment and would disintegrate into its component parts, following the laws of physics, if it did not have this etheric or life body within it, and it alone is what fights every moment to preserve life.

Thus we have three members: the physical, etheric and astral body. In death, the etheric body detaches itself from the physical body; when a person sleeps, the physical body lies in bed with the etheric body. This etheric body is common to humans, animals and plants.

But now man has a fourth element, which elevates him far above all other living creatures and distinguishes him from all others, which makes him the crown of creation: the “I”. This little word has no equal. Any table can be called a “table” and any chair a “chair”, but the word “I” can never reach our ears from a foreign tongue if it is to mean us; only I can say “I” to myself, for everyone else I am a “you”, and that is deeply significant. In the depths of our soul, in our most holy inner being, it must fade away as the expression of what is most hidden in our being.

The mystery that is to be expressed by this has been felt by all religions based on spiritual science, and thus above all by the religion of the ancient Hebrew people. We can therefore only approach the moment when the lightning of the Ten Commandments flashed into humanity by looking closely at this fourth link. It is “the unspeakable name of God” in the human soul, a drop from the ocean of the Divine that floods the world. This is the spark from the Divine that the whole world lives and weaves through. It has often been said that spiritual science makes the world a god with this, but just as a drop of water does not become the sea, this reproach is also not justified. However, just as the drop is of the same substance as the sea, so too is a part of the Divine alive in every human being. Thus the divine lives and moves in the world, and a drop of it is in every human being, and because this divine does not need to penetrate through any senses, it announces itself in the innermost of the holy of holies.

He who is able to feel has always felt something infinitely sacred when he has come to understand what this “I” means. Jean Paul recounts how, as a boy, he stood in front of his father's barn and suddenly realized: You are an “I,” and that from that moment on he knew that an immortal lived in his soul. If people would reflect more on the path that this indicates, they would be able to penetrate ever deeper into spiritual science. Of course, Fichte is absolutely right: most people would rather consider themselves a piece of lava on the moon than an ego.

So we have the human being composed of four limbs of his being; but he has developed to this point over long periods of time. These four limbs were not present in their full sense from the beginning, but have developed little by little into the consciousness of the self. For a long time it slumbered dimly in the other three bodies, and mighty series of development were necessary before it awoke and became conscious of itself.

In this way, we can go back through the centuries in spiritual science and we find that the human soul has also changed, and the further back we go, the greater the change in the soul. The self was not always there either; it was less and less distinct the further back we go, and there was a time when man had developed his astral, etheric and physical body similarly, but the self was still unawakened and slumbering.

Man has developed over time in such a way that he started out from the physical, then the ethereal, then the astral body, and finally his I awakened. The I, which we regard as the divine spark, is the last to awaken in the human being as we see him today. There was once a human being in whom the I had not yet fully awakened. If we want to look for such a person in whom the I was still dormant, we would find such a person in the early days of ancient Greece. It was only with the appearance of the first philosophers that the I awoke, but Greek religion emerged from a time when man was not yet aware of his self, from a world view that was essentially tied to the astral body, and therefore we see the gods of Greece endowed with drives, passions and desires, with perceptions and sensations like those of man himself at that time. What the Greeks strove for and implored spurred them on to recognize the divine in their surroundings, for example the Furies. If we were to go back even further, we would find that man comprehends his surroundings with the etheric body.

Gradually, “I-consciousness” awakened in man, where I-consciousness struck with elemental force into the soul of man. We can eavesdrop on this moment, the moment when the eternal divine is called to him, that moment when he clearly heard the call: “The noblest, divine in you can only be grasped in your I, look into your I and you will find the spark through which you partake in the divine being.” Then there came a moment in human evolution when the God in man spoke: “I, the God, speak to you by giving myself the name you utter when you want to describe the center of your being. That was the great moment in human evolution when Moses, that great sage and initiate, felt this emerging in the course of events in the course of time, when he was in a state of inspiration in which he felt the divine blowing through the world in a completely new form and how this divine wanted to break through into human consciousness. And he asked the God: How can I call You, when I want to tell the people about You? And this Divinity said: Call me Jahve, that is, “I am that I am.” (Ex 3:13-14)

If the Greeks had seen in their gods what man can experience in the astral body, now it was a divinity for which there is only one worthy name, namely, that by which we designate our own innermost being, and the name of Yahweh is nothing other than that which is intended to express the core of our being. And only an individuality such as Moses's could receive that inspiration, which, like a lightning bolt, struck the world with a new knowledge of God.

But it was necessary that Moses should also be able to make this impact effective. The people to whom such a God was to be proclaimed must have no other divinity than this, which arose out of the I.

For an individuality such as Moses, it was not just a matter of receiving that mighty inspiration and proclaiming it to his people, but of permanently consolidating it in the consciousness of that people, and thus completely permeating the soul of the Jewish people with it. How could that happen? Let us ask ourselves how that which we have designated as the four parts of the human being is expressed in the material world. The physical body finds its expression through itself, the etheric body in the glandular system, the astral body in the nervous system, the I in the blood. This is also how Goethe's saying is to be understood: “Blood is a very special juice.”

Hence the importance of blood in all the wide-ranging events of human life. Hence also the great importance of consanguinity among ancient peoples, as it was conditioned by close marriage. For example, the tribal kinship among the Germanic peoples.

Because the same blood flows through their veins, the generations feel they belong together. The I is not only expressed in one's own blood, but it also runs down through the generations, and it is not an individual I as in today's people, but a “group I”. This is also the case with the “group I” of the ancient Jewish people, for example, who could say: “I and Father Abraham are one.” /From here on, other notes]

This divine impulse had to take effect in the blood, reproducing itself from generation to generation. In the past, man had not yet grasped the innermost center of his being. Now he had it. This beyond was translated into laws and commandments. These are the Ten Commandments. Through them, the whole of Yahweh's power had to take effect from grandfather to son and grandson and so on. The right idea had to live in the soul of man.

No ordinary translation is given here. Lexicographic translation does not reflect reality. As the Ten Commandments were understood in those days, so should they now come before the soul.

I. I am the Eternal-Divine. Henceforth you shall not place any other gods above me. I am the Eternal in you and an eternally effective force in you. If you let me work in you, your body will remain healthy, and this will work in you for generations, including children and children's children. Otherwise the body will become desolate.

II. Thou shalt not speak in error of me in thee, for every error in thee will desolate thy body.

III. You shall distinguish between workdays and holidays. That which lives in you as I has formed the world in six days and lives within itself on the seventh day. On the seventh day, your gaze shall find Me in you.

IV. Continue to work in the spirit of your father and your mother, so that the strength they have gathered together and that I have given you may remain in you.

V. Do not kill, that is, do not encroach upon the I of the other.

VI. Do not commit adultery, that is, do not encroach upon the community into which the other person has entered.

VII. Do not steal.

VIII. Do not belittle the value of your neighbor by saying untruthful things about him.

IX. Do not look down on the property of the other.

X. Do not look with envy at the other's wife