The Rudolf Steiner Archive

Dear attendees,

When the topics of theosophy or spiritual science arise today, many of our contemporaries still believe that this school of thought has its roots or starting points in some oriental ideas or spiritual experiences that are foreign to our Western culture. And this prejudice is seized upon by those who believe they see in Theosophy or spiritual science something that is opposed to Christianity, or to a deeper understanding of Christianity, in so far as it permeates our entire Occidental spiritual culture. If such an opinion is entertained, it is based, in particular, on the fact that within the theosophical world view, what may be called the doctrine of repeated earthly lives or, as it is also called, the doctrine of reincarnation, is presented as a basic fact. And it is believed that such an idea, that man has to undergo repeated lives on earth, could only have been taken from Buddhism or some other oriental world view. Now, if we make such a presupposition, then the whole position of spiritual science or theosophy in the spiritual life of our time is misunderstood, because what is this idea of repeated earthly lives for modern man, or perhaps it is better to say what can this idea be for today's conditions?

Today there is a word that is indeed usually only used in connection with scientific facts, but which has a fascinating effect on the educated of the present - on those people of the present who believe they are at the height of our intellectual life - and that is the word 'development'. Admittedly, today this word is usually only used to refer to the development of external forms, that is, the forms of subordinate living beings up to and including humans. The elaboration of this idea of development for human life, encompassing the whole of human life, including the human soul and spirit, is still rarely thought of today; for if one were to engage with the elaboration of the idea of development for the whole of human , one would gradually have to realize that the same thing that we call the development of the species or genus in the animal kingdom must present itself in humans as the development of the individual individual, of the individual individuality.

But this means nothing other than that if we see how the individual species develop apart from one another in the animal world, then we must approach the individual with the same interest as we do the species in the animal kingdom, and we must speak of the development of the individual individuality in the human being. Let us commit this to memory: if we have a healthy mind, we show the same interest in the individual human being as we do in the animal species or genus. We have the same interest in the human being as we do in each individual lion – whether it is the lion's grandfather, father, son, and so on. Therefore, we must think of the same lawfulness that we think of as a law of development in animal species, we must think of it in terms of the individual individuality in the case of human beings.

So you can see that in the field of spiritual science we speak of the development of the individual human individuality. And we must come to say: What comes into existence in the human being at birth, what gradually and mysteriously unfolds from the still indeterminate facial features, expressions and gestures of the first childlike age, that is the soul-spiritual of the human being, which confronts us with each individual as something special, as an individual. We cannot attribute this to the inherited qualities of the immediate ancestors alone, but we must imagine this relationship of human life to its causes differently than the relationship of the animal to its ancestors. There we understand everything that lives in the individual animal – the form, the physiognomy – when we understand the species. But with humans it is different.

What lives in man, we find in each person in a special, particular way. What has developed in man as a generic characteristic, we attribute to physical inheritance; but what confronts us as his special being, we must attribute to what the person, as the cause of his present life, has gone through in earlier lives, in earlier stages of existence. And what we encounter in the present framework of his personality, that in turn forms the cause, the basis for his work in a later life. Thus we have a living chain of development that goes from life to life, from incarnation to incarnation. And we see everything that comes to us as characteristic of a person in such a way that we see the necessity of tracing it back to earlier soul and spiritual states.

Thus Theosophy or spiritual science is able to introduce a law in the higher realm of human life, just as it was incorporated relatively recently into the realm of the natural life of human development. Yes, today's humanity has a short memory. Otherwise it would not be necessary to point out that as late as the seventeenth century not only laymen but also scholars of natural science assumed that lower animals could develop out of decaying river mud without the introduction of germs of life. And it was the great Italian naturalist Francesco Redi who first caused this tremendous upheaval in natural science thinking by stating that living things can only come from living things.

Just as this sentence applies to natural life within certain limits, so the other sentence applies to human life within certain limits: spiritual and mental things can only have their origin in spiritual and mental things. And it is only an inaccurate observation if one wants to trace back what works its way out of the vague depths of an adolescent's consciousness from day to day, from week to week, from year to year as a spiritual-soul element to the mere physical line of inheritance of the ancestors – is just as inaccurate an observation as it is inaccurate to trace what lives in animals, even in earthworms, back to the mere laws of the substances that make up river mud just because one has not considered the living germ. It is an inaccurate observation when we speak today only of the inheritance of mental and moral abilities because we do not pay attention to the soul-spiritual core, which integrates that which it can appropriate from the inherited traits in the same way that the living germ of the living being appropriates the substance in which that germ is embedded.

Such truths always fare in much the same way in the course of human development. In those days, Francesco Redi only just escaped the fate of Giordano Bruno. Today everyone, from the Haeckelianer to the most radical opponents of Haeckel, will recognize this sentence as self-evident, but only within the limits of external nature, insofar as it concerns the body. At that time, however, the sentence “Living things can only come from living things” was a tremendous heresy. Today, however, heretics are no longer burned. But if one stands on the firm ground of today's scientific facts - while in reality one only stands on the ground of one's preconceived ideas, of contemporary prejudices - one regards the law of repeated earth lives, which is the same for the higher areas of spiritual existence as Redi's sentence that living things can only come from living things, as heresy, as fantasy, as sheer madness. But the time is not far distant when it will be said of this law in the same way: It is really incomprehensible that any man could ever have thought differently.

Whence then comes this law of repeated earth-lives? Do we need to go back to some Eastern philosophy of life, must this law be borrowed from Buddhism? No. To understand the law of repeated earthly lives in the context of modern European culture, all that is needed is an unbiased, spirit-searching view that overlooks the facts. And what this view sees has nothing to do with any tradition. Like any other scientific law, it will be accepted by modern spiritual education because, based on the idea of development, it necessarily leads to this law.

But anyone who wanted to claim that this could add anything to our Western intellectual development that would run counter to Christianity is not aware of how this entire Western intellectual life is permeated by the living weaving and essence of Christian feeling, of Christian feeling. Indeed, if one is able to observe with an open mind, it can be seen that the way of thinking, the forms of imagination, even of those who today behave as the worst opponents of Christianity, have only been made possible by the education of Western humanity, which they have received through Christianity. Anyone who is willing and able to observe impartially will find that even the most radical opponents of Christianity fight it with arguments borrowed from Christianity itself.

But there is a radical difference between the Christian essence and what we can call the pre-Christian essence - a difference that is just not immediately apparent because everything in human development is slow and gradual and always encompasses the earlier in the later. There is something in the pre-Christian world view that is radically different from the Christian one, and this can be found and observed among the oriental world views, even in their most modern form, in Buddhism, for example. We can see this fundamental difference between the essence of Christianity and the oriental feeling and thinking that has found expression in Buddhism if we consider just a few of its aspects.

For this purpose, we need only recall a conversation that can be found in Buddhist literature and that is deeply rooted in Buddhist feeling and thinking. By studying such descriptions, we can gain a much more accurate insight into the essence of any world view than by considering its highest tenets and dogmas. After all, one can argue at length about whether this or that is to be understood in terms of Nirvana or Christian bliss. But how that which lives in the Buddhist and Christian way of thinking works its way into people's feelings, and how these feelings then relate to the whole world - the physical and the spiritual world - that is decisive for the value, the meaning and the essence of a world view and for its effect on human souls.

In Buddhist literature, we find preserved that remarkable conversation between the legendary King Milinda and the sage Nagasena. In this conversation, it is said that King Milinda came to the sage Nagasena by chariot and wanted to be instructed regarding the nature of the human soul. The sage then asked the king: “Tell me, did you come by chariot or on foot?” “By the chariot,” the king replied. ”Now tell me, when you have the chariot before you, what do you have there before you? You have the shafts, the body of the chariot, and the wheels before you. Is the shaft the chariot? Is the body the chariot? Are the wheels the chariot? No! Is that all you have in front of you? There is also the seat of the chariot! And what else do you have in front of you? Nothing! The chariot is therefore only a name or a form, because the realities that are in front of you are the box, the shaft, the wheels and the seat. What else is there is only name and form. Just as only a name or a form holds the individual parts together – wheels, shaft, body and seat – so too the individual abilities, feelings, thoughts and perceptions of the human soul are held together not by something that can be described as a particular reality, but only by a name or a form. So it can be said – felt in the right Buddhist sense: A central being in man, which holds together the individual human soul abilities, cannot be found, just as little as anything other than name and form can be found except for the drawbar, the wagon body, the seat and the wheels on the wagon.

And through yet another simile, the wise man made clear to [the king] the nature of the soul, saying: Consider the mango fruit – it comes from the mango tree. You know that the mango tree is only there because another mango fruit was there before, from which it was created. The mango plant comes from the mango fruit, which has rotted in the earth. What can you say about the mango fruit? It comes from the rotten seed. Now follow the path from the old fruit to the new mango plant. What does the new plant have in common with the old plant other than its name or shape? — But it is the same with the soul's existence, said the wise Nagasena to King Milinda. [It was also there only in name!] It was also a law of experience in Buddhism that a person undergoes repeated earthly lives. But this law did not prompt the actual central Buddhist feeling to seek and see something other than name and form in what passes from one life to another, just as with a mango fruit, where nothing passes from one to the other except name and form. Thus, according to the Buddhist view, we can see the effects of past lives in what we call our destiny in a life – our abilities, talents and so on. But no central soul-being passes over from the earlier life to the new one; only causes work out into effects, and what we have in common in one life with an earlier life – except for what we feel to be our destiny in the new life – is only name and form. You have to feel your way through what is actually at hand in Buddhism.

And now we could – in order to remain objective – translate that which appears to us in this story as the correct Buddhist feeling by transferring the whole thing into the Christian sense. What would the two stories sound like in a Christian sense? They don't exist, but let's try to translate them and thereby make the difference very clear.

A Christian sage would say something like this: Take a look at the chariot – when you look at it, you see the shafts, the body, the wheels and whatever else is on the outside. The chariot seems to you to be only name and form, but try to see if you can travel on a name or a form; you can't get anywhere in the world on that. Nevertheless, although only name and form are there for the visible, there is something else besides the body of the wagon, the shaft and the wheels and so on, which signifies a reality when a wagon stands before us and not just its parts. As I said, there is no such Christian legend, but a Christian-minded person felt this when he coined the phrase “parts”, which the scientifically minded person often has in his hand, but for which he lacks the context, when he said:

Then he has the parts in his hand,
Unfortunately, only the spiritual bond is missing.

Goethe, who coined the word, knew that the spiritual bond was a reality.

And now the second parable: Imagine the mango fruit hanging from the tree above and the one that has rotted below. Not only do they have the same name and form, but these also live in the same way in the old and new fruit. However, what makes this mango fruit the same as the other, rotten one is in the forces, in the elements, which are supersensible and which pass from the first mango fruit into the second.

Thus, in the psychological experiences that a person goes through from life to life, we see a central ego at work, a central soul being. And when we see a person in a later life, what he experiences as fate, what abilities and talents he possesses, and so on, is not only the effect of the causes of previous lives, but there is a central, cohesive being that passes from the previous embodiment into the new one.

Thus we see how the idea of repeated earthly lives - re-embodiment or reincarnation - must be brought to life through the fundamental Christian idea. Those who take Christianity seriously are not afraid that the foundations of Christianity could falter when new truths emerge in people's view. Christianity is so strong that it can give rise to feelings such as those just characterized, that it – like all other truths – can also tolerate the truth of repeated lives on earth, and even accept it willingly when human thinking has progressed to the point where this law can be impressed upon it. But then the fundamental impulse of Christianity will assert itself: the reality of the soul-spiritual, which passes through the various earthly lives as a central core.

Thus we have presented such a contrast that can make clear to us the fundamental difference between Buddhism and Christianity. We must grasp both worldviews in their basic sentiments [and not in their dogmas], because one could argue about dogma ideas and concepts not for days, but for months and years. Whether Nirvana is the same as Christian beatitude, for instance, is a question that could be argued about endlessly and which would lead to logical and dialectical quibbling. But the point is never to enter into discussions about the highest concepts, but rather to consider how religious or other ideological impulses fit into the soul, into the heart, into the hopes and certainties of life. In another, [even clearer] way, the same thing confronts us when we allow the basic impulse that inspired the great Buddha to take effect on us. I deliberately say “the great Buddha”, because to those who are able to penetrate what, like the last dawn of all pre-Christian thought, the Buddha produced as a worldview, this Buddha appears as a great, exalted figure.

The greatest influence on the great Buddha seems to us to be the legend that says: We are told - and the legend tells us more truly than any external history - that the Buddha initially spent his life in such a way, through the care of his parents, that he only got to know the joys of life, but not its suffering. But once he was led out of his parents' castle, and there he saw life in its reality. There he saw a sick person. Only now did he learn that life does not only reveal abundant health, now he learned that the same thing that calls illness into life also brings it into life. From this he learned the meaning of suffering for life. And he learned the meaning of suffering through further examples that came his way in life. He saw an old man and said to himself: old age is suffering - as he had first said to himself: illness is suffering. - And finally, when he was shown a corpse, he said to himself in the face of the end of life: death is suffering.

And in further developing this impulse, we see how Buddha recognized suffering in the act of coming into existence. He said: birth is suffering, illness is suffering, old age is suffering, death is suffering. Being separated from what one loves is suffering, being united with what one does not love is suffering, not being able to achieve what one desires is suffering. And from this, the great Buddha derived the essence of his doctrine of salvation.

Buddhism is a doctrine of salvation in that it says: It is the urge for existence, the thirst for existence, that leads that which is better than this world into the world. Only through the salvation of this world can man enter into real higher states of existence. But he can only achieve this by fighting the thirst for existence that leads him into earthly embodiment. Let us not grasp things only theoretically, but also emotionally; let us see the great Buddha with the great, wide heart full of love that he had. Let us grasp him as he stands opposite a corpse that represents the end of life for him, and he says to himself: “Death is suffering.” In the twilight of the old, pre-Christian world view, a corpse becomes the symbol of suffering for the great Buddha, the symbol that this thirst for earthly life must be fought. He teaches man to turn away from this earthly life; he teaches him to rise to what beckons him as Nirvana.

And now let us go back 600 years and then forward again 600 years and then take another look at humanity's view of life. 600 years before our era, we have the work of the great Buddha in India. Then, 600 years after our era, we no longer have to do with the Buddha, but with simple, naive minds. Like Buddha, they fix their eyes on a corpse – on the corpse of Christ Jesus, who died on the cross and who represents the Mystery of Golgotha for them. What is this corpse for these simple people 600 years after the founding of Christianity? The same as was once the symbol of a religion of redemption for the Buddha is now, for these simple people who received the Christian impulse 1200 years after Buddha, not the symbol of a religion of redemption that turns away from all earthly things, but the symbol of a religion of resurrection, for at the sight of this corpse, the certainty descends into human hearts and human souls that all suffering and all death is the gateway to the victory of the spirit over all that is physical, to liberation from death.

There was no greater, no more incisive impulse than the Christ impulse, which came into the development of mankind between the two epochs: between the epoch when even the great Buddha could look at a corpse and only find the idea of deliverance from the body, and that epoch when one could again look at a corpse, but now saw in this corpse a symbol that the highest and best, the most valuable that lives within man, will always be the victor over the physical, will always rise, will rise above the physical. This is how one must characterize the impulse, because only through it can one approach the impulse of Christianity in the right way, through feeling, as it should be, and not through theoretical ideas. And if we now want to grasp this impulse of Christianity in the right sense, we can still do so through something else.

Basically, the pre-Christian religions do not know something that only through Christianity has entered fully into the world view of humanity. Here again we can look to Buddhism. If we examine and understand it, we find that it has crystallized out of one of the highest concepts of the human being, the concept of the Bodhisattva. What is that, a bodhisattva? Well, if you want to grasp this concept of the bodhisattva, in which Buddhism sees one of the highest guides in the spiritual life of humanity, you have to look back a little at the developmental history of the human mind and soul. We must be clear about the fact that just as we live today in relation to our state of mind, this state that we carry within us is also subject to development. The way we see the things around us today and how we combine our senses with our minds – that is our present state of mind – this soul nature has developed slowly and gradually. And anyone who, without the means of spiritual science but only through thinking, looks back at the cultural development of humanity will become aware of how, in earlier times, the human soul was in a very different state.

Now, I would first like to characterize how spiritual research has to understand this earlier state. We look back into ancient times, into the times of prehistoric human development - into times to which no historical documents lead back. Man did not see the world in the same way as he does today, for example in science; in those times, a kind of clairvoyant state of mind still existed. People today are annoyed when clairvoyant states of mind are spoken of, and perhaps rightly so, because the word is so often misused today, and it is often understood to mean something highly superstitious. But what is really meant by it is quite different from the state of mind we have today from waking up to falling asleep, and the state of unconsciousness during sleep. In ancient times, there was a third state of consciousness between waking and sleeping. All that remains of this third state for today's humanity is what we must call a kind of atavism, namely the dream state. The only thing that ancient clairvoyance had in common with today's dream consciousness was the pictorial, the symbolic. But while today's dream images usually appear fragmented and chaotic, the content of what was perceived clairvoyantly could be related to spiritual realities that lie behind our sensual world, so that we can say: In an intermediate state between waking and sleeping, the spiritual world was an immediate experience for people of ancient times. Man looked into spiritual reality. And therein lies the meaning of human development: that man has descended from that state to our present consciousness, where we have bought the possibility, through the surrender of ancient clairvoyance, to grasp the world with our intellectual concepts, with our ideas.

But development continues, and in the future, this present consciousness will again unite with the old clairvoyant consciousness. Just as today some individuals undergo a development of soul through which they develop a clairvoyant consciousness in addition to the external object consciousness, so later all of humanity will attain an intellect that simultaneously functions as a clairvoyant consciousness. So we can say that people who lived in ancient, very ancient cultures could still look back to a time in the development of humanity when their forefathers had knowledge that came from direct observation of the divine spiritual world. And in those most ancient times, the leaders in regard to such knowledge were those people whom, in the sense of Buddhism, we call the first Bodhisattvas. Then the clairvoyant powers of people increasingly declined. And those peoples who particularly felt the decline of these abilities, as was the case with the inhabitants of ancient India, incorporated this looking back to the origin of man out of the spiritual into their feeling, and they said: In the way we now look at the world with our ordinary day-to-day consciousness, we basically do not live in a way that corresponds to the innermost core of our being.

People in earlier times could look back into the spiritual world to which we actually belong; but today this is only possible for those who undergo a special spiritual development. The ancient Indian people saw behind the physical world the old spiritual home of man, which could well have been seen in the past, but which can no longer be seen now. They felt this so strongly that they said: Everything that today's consciousness beholds is Maya, the great illusion, the great deception; behind it is what the ancestors beheld, what our souls themselves beheld in previous bodies. And what our fathers handed down to us in the teachings of ancient times contains the truth about the spiritual home of man. And so the old Indian strove out of Maya, the great deception, up to the spiritual home, to the spirit to which man felt connected when he said to himself in his soul: The spiritual that lives in me is one with the spiritual that lives and weaves through the world as Brahman.

That was the mood in ancient India, but humanity has always retained an echo of this ancient wisdom, and that is what we are considering here. If we look only at external evidence, we see that what people in pre-Christian times had as religions goes back to what people had as ancient wisdom, which comes from [ancient] clairvoyance. And one also sees that since those times, from age to age, great leaders of humanity must always arise who have within themselves, in their soul, the content of the ancient wisdom and truth that governs them. Thus the ancient wisdom lives on in the leaders and teachers of humanity, the bodhisattvas. And in the sense of Buddhism, one would have to regard Buddha himself, Zarathustra, Hermes, Orpheus and others as such bodhisattvas. They were initiated into the primal wisdom that they had within them as truth, and that meant that their souls were connected to the spiritual worlds. Thus, Buddhism looks up to the great leaders who, from epoch to epoch, have passed on the ancient wisdom, because “wisdom” and “truth” are roughly what the word “bodhisattva” means.

The Bodhisattva dignity is achieved by the fact that man gradually develops to such an extent that his soul can absorb the wisdom that characterizes the spiritual home of man. When a person has progressed from embodiment to embodiment to the point of becoming a bodhisattva, the next step – the highest rank he can achieve, so to speak – is the Buddha level; one goes from being a bodhisattva to being a Buddha. But the Buddha is no longer called upon to descend to earth again, but after becoming a Buddha, he has arrived where the thirst for life in the body is extinguished, where salvation occurs, where he no longer remains connected to the physical world, where he no longer lives in it. Thus the last development, so to speak, of the pre-Christian world view recognizes in the Bodhisattva the human being who stands at the boundary of that which still remains connected to earthly existence. In the moment when the human being rises one step higher, he no longer needs to remain connected to the earth. However, this world view does not yet truly know the concept of the Christ. What does the concept of the Christ consist of?

The Christ concept is higher than the bodhisattva and the Buddha concepts. We arrive at the Christ concept only when we turn our spiritual gaze to an inner experience of the human soul, an experience that is hinted at in the Christian Gospels and that we can call inner resurrection or rebirth. Usually, this inner rebirth is presented as something quite abstract. However, we need only consider a few aspects of the human soul in order to realize that this inner rebirth refers to something quite concrete. We need only consider the individual elements that form the basis of human soul life. In his outer life, man presents himself to us with his perceptions, feelings, emotions and volitional impulses. We see how he draws his ideas about the world around him from this soul, which lives in drives, passions and other impulses, and how he can ascend ever higher and higher to purer and truer concepts. Who would not admit that man feels within himself the urge and drive for ever-increasing perfection? One need only imagine the demands of all noble idealists of humanity, and one must say: These demands set high ideals, and people also live them out in methodical acts of noble human compassion and so on. Therefore, one must say: Man can, as it were, rise above himself.

We are dealing here with a fact of the human soul life that, when considered in the human sense, cannot always be called abstract. This is also admitted when one says: something lives in us like a second ego, a higher self, to which one can grow beyond the lower everyday self. Sometimes one admits in the abstract that Goethe's saying is right:

From the force that binds all beings,
the human being frees himself who overcomes himself.

But this higher self is usually imagined as something bloodless, colorless, something that for most people does not have the same immediacy and reality as those expressions of the human being that are tied to the person as he or she appears to us in life. He comes to us with all his feelings, impulses, with everything he does as a natural being, with his blood, with all the forces that pulsate through his body, with everything that nature has given him as a personality. If we want to summarize all this, we can say: Just as the human being comes to us as a natural being, so is he endowed with the forces that permeate the whole world. Just as he comes to us as a personality, so has he become through the forces of the world.

How colourless and abstract, in contrast, is what people often have as the content of their higher impulses. And how concrete it is when a person flies into a rage because of his blood. If, on the other hand, you set up an ideal of the higher self, then it usually remains quite abstract - so colourless and bloodless that it seems quite consumptive to us. For example, what Kant calls the “categorical imperative” could be described as a consumptive ideal. A bloodless idealism! Now, against what so often confronts us as bloodless abstractions, we need only hold up a word from the development of Christian impulses that is effective, Paul's word:

Not I, but the Christ in me.

With this, we have mentioned that which is able to describe the essence of Christianity in the deepest sense.

We have before us the human being as a natural personality; we see how he stands with his affects, his passions, as a confluence of all the forces that permeate and interweave the whole world. He stands there, composed into a small world, like a microcosm in the big world, in the macrocosm. And now we see how this human being is inspired by the pursuit of perfection, how he wants to experience something within himself, as it is expressed in the aforementioned saying by Goethe:

From the force that binds all beings,
man frees himself who overcomes himself.

What initially presents itself to us as a natural personality, composed like a microcosm from the forces of the world, now strives beyond itself in concepts and ideas, which may initially appear in abstract ideals as man's better self. But then we can imagine that these abstract ideals, these higher wisdoms, the highest ideals, which man can only have by rising above his natural existence, now permeate this higher self in the same way ing, and becoming an expression of that which the world experiences and interweaves spiritually, as spiritual, as world-moral, just as the physical-sensual of the personality is an expression of the whole macrocosm.

When, as if by lightning, a world being, a world essence, strikes into the highest ideals of man, which is conceived just as real in the spiritual-supersensible as the external world forces are conceived as real, which, acting in from the macrocosm, have put together the human natural personality as a microcosm Then we have the human being who frees himself – the human being who in this way rises above himself, who now lives in his higher self, which otherwise remains an abstraction, consisting of unfilled, bloodless concepts that do not have an immediate effect. Now the higher impulse that has taken hold of this person is at work; something spiritual lives in him that will become his higher personality. Now he not only has abstract ideals, the highest moral ideas within him, but he also carries a second, spiritual personality within him. Now that to which he can rise as to a highest is also permeated by spiritual personality, just as the natural man was formerly permeated by abstract ideals.

When we feel that this can happen in a person, then we understand the words of St. Paul: “It is no longer I who live, but Christ lives in me.” This Christ in me can permeate and penetrate everything that is and remains an abstraction of a higher self. Thus, through Christ, we ascend to a higher personality. While the Bodhisattvas are those teaching guides of man who lead him to impersonal higher wisdom, to abstract concepts and ideas, the Christ impulse does not merely lead man to an impersonal wisdom, but to a higher personality within himself. This concept, however, only came into the world through the establishment of Christianity. Everything that happens in the world has its causes. And when today, through a development such as that indicated in the writing “How to Attain Knowledge of Higher Worlds”, man rises to spiritual insight, to spiritual clairvoyance, then he has this higher personality directly before him as a reality, like a new man in man - the Christ in ourselves.

But now there comes a moment for the real clairvoyant in which a word is spiritually fulfilled that Goethe used about the external, physical facts of nature and then also applied to the highest entity in man, namely the word:

If the eye were not sun-like,
How could we behold the light?

Goethe's point, with regard to the external, is: My eye is there, and sees the sun; if it did not possess the power of perceiving light, we could not see the light. But he also says:

The eye is formed by light for light.

We could not have eyes if light did not live and weave through the world: the eye is formed by light. – The Schopenhauerian truth “The world is my idea”, that is, that the world of light and color is the idea of the eye, is only half the truth. The whole truth is only found when we add: Through the world my idea is created, so that when we use the eye formed by the sun, we look into the world in which the sun is. - And in the same way we can say: As no eye without the sun, so no divine knowledge and feeling in us without God as objective God in the outside world.

In the same way, the Christ in us can be experienced objectively as a personality. And this event, where we experience our higher self in such a way that we can say: “Not we, but the Christ in us,” becomes a concrete experience for us. Then our inner soul existence is transformed, then we have become a different person, a reborn person, and through this experience a new, spiritual eye has been opened for us. And then we also see that the Christ in us needs the Christ outside of us, the subjective spiritual Christ in us needs the objective, historical Christ. To deny the Christ who went through the Mystery of Golgotha is logically the same as denying the sun that the eye has formed out of an otherwise indifferent organism, as Goethe said.

The fact that we can experience the Christ in us is formed in us as an inner experience from our soul organism, just as our physical eye is formed from sunlight. So what our inner spiritual eye is, is formed by the real, objective Christ, and those who truly experience this, not just in feeling but through clairvoyant consciousness, experience this as their most direct knowledge, which could be characterized as the clairvoyant looking up from the spiritual personality of Christ in us to the real, objective, historical Christ. We need no gospel, no historical document, we need only the true, genuine gaze of the clairvoyant, and we know that the embodiment of that being from whom the impulse for the “Christ in us” came has lived in the course of human development. That is the objective, not merely the subjective mystical experience of the Christ.

But we know something else. We know: When, under the compulsion of logical thinking, the doctrine of repeated lives on earth gradually becomes implanted in the process of human development and thus in all earthly life, then we have the Christ before us clairvoyantly as the historical Christ, who triggers the inner view in us so that we can look at future embodiments. And now we do not say, as in Buddhism: the fewer earthly embodiments, the better for the person, because the sooner he will be released from existence - but we say: as long as the Earth has a mission to educate, we, by being embodied on earth, we absorb more and more of the Christ impulse, and the Christ impulse in us becomes ever stronger and more comprehensive; higher and higher we carry it in us in every new embodiment. And so we look into a future in which more and more of us can fulfill the word, “Not I, but the Christ in me.” Therefore, we look upon future embodiments, upon our future earth-lives, as upon lives more and more permeated with the Christ, and we understand why in the pre-Christian world-picture, even in Buddhism, only an idea of redemption could arise - the Christ-impulse had not yet come, which brings ever new and new fruitfulness into every earth-life. On the contrary, the point had even been reached when it was no longer possible to perfect life on earth further. The Christ Impulse gives meaning to earthly embodiments and to the lives of human beings on earth, whereas Buddhism could no longer provide any meaning for this.

And if we now look at the history of the development of Christianity, the question is answered: How did Christianity come into the world, not the Christ, but Christianity? Anyone who wants to look at history objectively will have to say: Paul contributed the most to the development of Christianity. Let us take a look at him. Was he convinced by what had happened in the world as a physical fact or by what was described to him? As a contemporary of the events that took place in the physical world, he was able to hear everything that happened to him, but what he was able to absorb into his soul from these Christian ideas was unsuitable for making these external events appear to him in such a light that he could have changed his soul to Christianity. But then the event occurred that scientific theology has not yet been able to interpret. What was that event? Externally, what Paul could not have believed through any perception or observation in the physical world became an immediate certainty for him through what he saw supernaturally, in the spirit. No message from the physical world could be decisive for him - but it was a supernatural experience, a superphysical event. And this convinced him, not merely of the existence of some Christ, but that the Christ had experienced the event that, when translated into human life, means: In every human being, the spiritual core of the being will conquer the death of the outer covering of the lower human being, because “if Christ had not risen, our faith would be vain and vain our preaching”. Paul appealed to the risen Christ because it had become clear to him that in the Mystery of Golgotha that spiritual sun had appeared which makes the inner Christ in man possible in the first place. For Paul, the starting point of Christian development was a supersensible event that gave him the impulse to work for Christianity.

Thus, in relation to its first great teacher, Christianity emerged from a supersensible impulse, and only later were the Gospels able to provide what people needed to clearly visualize the Christ event in their minds. This event can be renewed forever, even today; if man observes the laws of inner human development, he provides himself with the opportunity to relive the event of Damascus within himself. Then he can experience the objective Christ spiritually as truth; then he can begin to believe the Gospels without needing to have historical proof, because what he beholds in spirit, what clairvoyant consciousness gives him, he then finds confirmed by the Gospel writings.

Thus, the essence of Christianity is to be sought within the human soul. And the strongest impulse for the spread of Christianity is to be found in a supersensible event of knowledge. Through this event, every human being, so to speak, immediately sees the necessity for the most important impulse in the historical development of humanity to have been the appearance of the Christ Himself. And then one truly understands that in the person of Jesus, the Christ lived as an entity that cannot be compared to any other. While the bodhisattvas progress from incarnation to incarnation like all other people until they have fulfilled their task and become a Buddha, we can only record one single life on earth for this entity that lived in the body of Jesus of Nazareth as the Christ. And [as in the successive generations the same blood passes from father to son], so from the one Christ who lived through the event of Golgotha - this is a fact that presents itself to the higher consciousness - a spiritual impulse goes out to all those who find the way to this Christ.

This idea that the Christ is connected by a spiritual bond to the one who finds the way to him – just as the descendant is connected to the ancestor by the bond of blood – this idea not only establishes a mysticism of Christianity, but a Christianity that can be described as a “mystical fact”. There is not only a Christian mysticism, an inner mystical experience in the sense of Christianity, but what happened in Palestine at the beginning of our era is a fact that can only be understood through mysticism. Just as the course of blood through the succession of generations can be understood by natural science, so that which happened through Christ can only be grasped through spiritual realization, through the wisdom of mysticism. Through spiritual realization one can comprehend that “spiritual blood” flows from Christ Jesus into the souls of those who find their way to him.

I am with you all days until the end of the earth cycles.

To recognize and see how the impulse of Christ flows within the development of the earth and thus he himself flows – this in turn can be converted into sensations, and one will feel how such contradictions as the following allow us to look into the depths of the development of worldviews.

We have a passage handed down from Buddha that can be compared with the saying just quoted: “I am with you always, to the end of the age”. Buddha said to his disciples: “When I look back on earlier earth lives, I know that my soul has gone through many earth lives and has undergone this or that experience. It has acquired abilities and now built my body, this outer, physical body. This has become my destiny because the soul built it and led it to such places where it could experience all this. So I see in my present physical body the results of the spiritual forces that I have gathered. And he called the body a temple built out of divine powers, by way of the human individuality. [And further said Buddha:] The temple of my body is the result of the previous lives I have gone through. But I know full well that since I became the Buddha, this temple has been standing, and it is the last time that my inner powers have built such a temple. I feel exactly how the beams are already breaking, the columns bursting; this is the last body that my soul will inhabit - the last body, because I have become a Buddha.

Deliverance from the body, that is what the Buddha teaches. Let us translate this into feeling and contrast it with another saying, namely the saying where Christ Jesus also spoke to his disciples about the temple of his body. But how did He speak? Did He also say, like Buddha, that this is the last existence and that everything that led to this body will dissolve? No, the Christ foresaw that what He had become in this body would give the impulse to continue working through all earthly existence: “Break down this temple, and in three days I will raise it up again.” That is the great contrast: on the one hand, the breaking of the Temple and the desire to break in order to bid farewell to the earth, and on the other hand, the contemplation of the structure of the Temple as the starting point for all subsequent human salvation. And for this stands the expression: Break down this Temple, the impulse is already there, which continues to work.

Thus we must not see the impulses that proceed from the Christ Jesus and that form the essence of Christianity in abstract terms, but we must transform the concepts so that they become sensations and feelings. Then, precisely in the realization of repeated earthly lives, we will feel the full significance of this Christ impulse. We will look at the human lives of the future and see in Christ the starting point for an ever higher and higher fulfillment of the destiny of humanity in the future.

And so we can say: We look back to ancient, pre-Christian times, to the wisdom that stands at the starting point of humanity, but which has gradually been lost until people had only the last remnants of it. Then came a time when the greatest impulse, the Christ impulse, struck humanity, which is a new starting point and leads people into the spiritual world, bringing the soul the possibility of ever higher and higher ascent, of ever higher and higher life, until man is so far advanced in terms of his earthly existence that he can ascend in spirit to the heights of all earthly existence. Nothing fulfills us as significantly, deeply and powerfully as this, which we can understand as a characteristic of the actual mission of humanity within our earthly existence. There stands the human being; he sees himself surrounded by the physical-sensual world, he strives for perfection, he sees ideals above him, he knows that through them he reaches up into a spiritual world. And he knows that from this spiritual world, spiritual forces and entities extend into his existence. But man cannot live his way up into the spiritual worlds with mere abstract concepts and ideals, because just as he is here in the physical world as a personality, so he must also educate himself as a personality into the spiritual world. Therefore, only a model personality can lead him there - that is the Christ-personality!

Thus man looks up to Christ as the Bringer of the spiritual world and says: By raising my own self to you, by ever more fully realizing St. Paul's saying, “Christ in me,” I draw down from the spiritual worlds the most intimate and potent impulses, clothe them in my human being and transmit them into our physical world, into our sense world. I am the mediator between the spiritual world and the world of the senses. I bring spiritual things into the physical world. I permeate and structure the physical with that which comes from the spiritual world. The Christ is my helper and model in this, the true Christ, who is just as necessary for the inner man as the outer sun is necessary for the physical eye, and who, as an historical being, walked on the outer physical plane at the beginning of our era.

We then feel as human beings in the world: we can hint at our mission on earth by saying that we should thoroughly imbue with a Christian spirit those words in which I would like to summarize what today's reflection has revealed about the relationship between man and the physical world on the one hand and the spiritual world on the other:

Man's sense is overwhelmed
From the depths of the world, full of mystery
The rich abundance of matter.
It flows into the depths of the soul
From the heights of the world, full of content
The spirit's clarifying light.
They find each other in the human heart
To a reality full of wisdom.

The hostile attitude, the resistance against the spiritual movement, is most understandable to anyone who stands on the ground of our spiritual research. Schopenhauer also says: “Thus it is the fate of the poor truth that at the moment it appears it seems paradoxical at first, and yet it cannot help it; it has such great and wide flapping of its wings that individuality dies because of it.

Today, spiritual science has natural science as its opponent, but not the real natural science. In 1909, Charles Eliot gave a speech about the future of religions, in which he said: People have within themselves and must always have within themselves a physical and a spiritual core, which they can only explore with the knowledge of the soul-spiritual.

Two existential questions arise again and again: firstly, about man's destiny, which elevates man by crushing him, and secondly, the question of the nature of the human soul. These two questions gnaw and torment in the depths of the human soul. The hopelessness of finding an answer makes man sick right down to his physicality.

Two different circumstances arise at the birth of a human being: one is richly endowed, full of promise, while for the other it is hopeless. Such is the diversity of fate. And then there is the question of immortality. This gives rise to fear on the one hand and the desire for life to take a certain course on the other.

One can believe in immortality for selfish reasons, and not believe in it with the morality of sacrifice. But the individual, the personal, is the most valuable. Does it disappear with death? It would be a violation of the world economy if something were brought to the highest tension and then lost. External science is bound to the senses and the brain; the soul-spiritual cannot be researched with it. Spiritual science stands on the same ground as natural science. The plant consists of innumerable individual cells, [says Schleiden]. The human eye must use the microscope and the telescope for the stars. Man cannot penetrate the body of life. The essence of the human soul cannot be reached by such external means. Human knowledge comes to certain limits. It cannot fathom the actual existence of the soul. With the power of thought and other things, one cannot penetrate the essence of the soul after death and before birth.

However, the inner life of the soul can be strengthened and armed. It should just not be done with external methods, such as spiritualism. Some researchers try to get to the bottom of the soul with external experimental methods. Rochas, the serious researcher, examined the human being in whom the external aspects of the soul's life can apparently be demonstrated. He used a medium for this. A medium is like a human automaton. The active soul life is erased by magnetic lines. It can then relive another state of mind, for example, when it was ten years old, then the first experiences when it was just learning to write, then when it was an infant. Then it can be transported into a state before birth; a result as dark as chaos. One can go further and further; it can feel like an old man, then like a young child. In this way the researcher of the present wants to explore the spiritual when he has the object before him.

But the spirit cannot be brought down by external means, but only through pure soul experiences. Getting to know the soul is purely inward, and only possible through inward methods. One's own thinking, feeling and willing can be strengthened by intensifying the power of thought, which is bound to the outer senses in the waking state. This can be sharpened by means of meditation and contemplation. First, it is to be applied to the power of thought when one concentrates, out of one's innermost will, on thoughts that do not arise from external stimuli. These thoughts have a self-educating effect in that they strengthen our power of thought, through symbolic images – such as two glasses – to strengthen our soul life. This is so, even if it is called crazy, nonsensical. But there is something in life to which it relates: love. It is like geometry. This also works with symbols, symbols – [as with a] medal.

For some, it takes effect quickly, for others it takes many years. Through effort, the organs are made stronger; all soul power is concentrated on one point. This draws forces from the soul. You don't jump from one to the other as you usually would. Fifteen minutes or longer [is enough]. Every waking thought destroys a fine structure in the brain, which is restored by sleeping. Science already speaks of assimilation and dissimilation. The destructive process, when we think with the brain, reflects our thoughts to us. The materialistic thinker believes that our brain thinks. But it is an internal process. The brain is destroyed during ordinary thinking. Thought is reflected back by the brain and thus destructively intervenes in our brain. Through concentration, meditation, contemplation, one does not become sleepy. Only beginners complain about it. This is because it is difficult for the human mind to detach itself from the brain. Then we perceive the brain as something that is not being used. If a person wants to experience the mind as such, they have to free it from the brain. Then the person senses how the mind becomes a purely spiritual being. These experiences are the most unsettling.

When we are awake, we feel as if we are inside our skin. Now a feeling arises of being outside the body, of looking at it. What one previously called “I” becomes an object, its outer corporeality. This is connected with the feeling of being drawn to one's body with a hundred and more forces. Once this has been achieved, one knows two things: what one is in human life as a sleeping human being and what draws one to the body. Du Bois-Reymond, as he said, only understands the sleeping human being. But the nature of the air cannot be known through the life processes of the lungs. Waking up into the spiritual and soul life is taking oneself in; falling asleep is when the spiritual and soul life passes over into our surroundings, as when one breathes out air. The amount of air we have inhaled belongs to the atmosphere, and so does the spiritual-soul life of the spiritual-soul world. The spiritual researcher knows what happens outside the body, as if the air could look down on the lungs. The human being gets to know the connection of his soul-spiritual with the body, gets to know it in its independence from the physical body, gets to know it before birth that it previously lived in the spiritual world, how he even goes to the bodily embodiment, to a pair of parents, gets to know himself in the prenatal state, all through the independence of the power of thought.

The next soul power that can become independent is the power of speech, which flows outwards in truly spoken words. The human being has Broca's organ; speech prepares it so that it becomes what it is. Cause and effect are confused by science. Through motor forces, the larynx is set in motion when speaking, something reaches into the vibrating larynx, and from there the air is set in motion. Just as the power of thought is separated from the brain, so the power of speech is separated from Broca's system [organ] by allowing meditation to be imbued with feelings and sensations during meditation “In the light, luminous wisdom flows” [...].

This is not an external sensual effect, otherwise one would be considered a fantasist, but a fool. In this meditation, one would now like to unite oneself in enthusiasm with the shining, ruling wisdom, then the power of speech breaks free from the body. One lives in it silently and tacitly, keeping something inside, breaking off, experiencing in the soul what leads even further down than the first. One looks not only into one's own past life on earth [...] but one looks back on past lives on earth. This makes it certain that life on earth will be followed by a purely spiritual life, and that another life on earth will follow. The consciousness expands in repeated lives on earth. This is how the spiritual researcher, like the chemist, comes to his results. These are not arbitrary means, but means by which one arms one's soul life, just as the eye is armed by the microscope. Then another soul power is armed and strengthened: that which expresses itself in blood circulation and heart movement. In the ordinary life, shame and fear are spiritual-soul processes that intervene in the blood, in such a way that our blood must be released and made independent.

What happens when we add the element of will to meditation? “In that light the ruling wisdom rules and weaves.” With willpower, too, we must completely immerse ourselves in such meditation, then we release soul forces that reach into the entire cosmos and allow us to glimpse the origin and destiny of our earth. Then one sees: the successive earthly lives once had a beginning; the earth was once there for the first time. The earth was once born out of the spiritual state, and will again pass into a spiritual state. There are also many other methods to achieve such results. One must become a spiritual researcher in this way, which is briefly outlined here. But to make a painting, you have to be a painter; you don't have to be a painter to enjoy it. It would be a shame if it were only for the painters. To fathom spiritual truths, you have to be a spiritual researcher; to understand them, you just have to apply common sense, even though they may be considered heresy or fantasy.

But errors are also possible. One attains higher organs by training them as described. Thus, by awakening, one attains higher senses: spiritual eyes and spiritual ears - [as] Goethe [says]. But how do you attain healthy organs? With diseased eyes, one sees inaccurately, with an inclusion in the eye or in the twilight. One person saw incorrectly, saw what was in his own eye, in which he had an inclusion, and shot at it with a revolver. The freed thinking, feeling and willing must be healthy. This happens because the starting point is healthy, namely, that one applies a healthy power of judgment, without enthusiasm and reverie or fantasy. Otherwise, the released power of thought and speech will see ghostly things that belong to our own soul like an inclusion in the eye. A freethinker's calendar has said that children should not be taught religion because they do not come up with religion on their own. But that is not logical, because a person does not learn to speak on their own if they are placed on an uninhabited island. It depends on a perfectly sound understanding of human nature. Otherwise one faints, or it is like under anesthesia when consciousness does not function properly. It depends on a healthy moral constitution of the soul, on the moral strength of life. Otherwise man does not love what arises in spiritual life, but spiritual impotence. Otherwise we want to have everything in the spiritual realm [as we do] in the physical life. Then one perceives ghosts, like spiritualists or similar people.

The soul brings with it the soul forces from previous earthly lives, not from a previous generation. The present earthly life comes from previous earthly lives. We then understand our destiny when we understand our previous life: misfortune has made me the person I am now. The Alpine plant thrives only where it corresponds to its environment. This is how the questions of fate and immortality are solved. We grasp immortality in development; we experience development. A sound mind and sound morals lead to spiritual research. Giordano Bruno expanded the blue vault of heaven; so spiritual research expands the boundaries of human life through birth and death. Away with the firmament, which is limited by birth and death. It goes from transformation to transformation. When spiritual science intervenes in education, the human being will feel when he grows old that something lives in him that is arranging his next life; he will experience immortality, the germ and core of the following existence.

Finally, I would like to express a feeling, based on a saying of Goethe's about movement. It already occurred in Greece and has recently reappeared. It was said: Movement does not exist, the arrow is always in one place, then again in one place, again and again, but always at rest. Goethe refuted this theory as not logical, just as squaring the circle cannot be mathematically proven. It can be proved, but differently. Goethe says:

Enemies may eye each other,
You remain calm, remain silent;
And if they deny you movement
Go around in front of their noses.

Or you can also say:

Enemy events may occur,
but you remain calm, remain cheerful,
and if they even deny the spirit
you do not brood about it further.
In the end, even agree with them on that point,
their spirit may be in a very bad state.

for the inauguration of the Novalis branch

Due to the circumstances, a number of our friends here in Strasbourg have founded a second branch in addition to the already existing one, which is to bear the significant name “Novalis Branch”. Our friends from other places, who have lovingly gathered in Strasbourg today, have shown through their visit how they understand that branches can also exist side by side in one city and that the diversity of work in different fields need not preclude what we must call harmony and concord, which must prevail among all those who consider themselves members of our society spread across the globe. And so this branch should also be part of the great current that we call spiritual science.

You, my dear friends of the Novalis branch, have chosen a significant name for your signature, a sign of your work. The name Novalis belongs to a personality who last, that is, in her last incarnation, was active only in the 18th century; a personality whose whole being is permeated, spiritualized, by what we regard as a spirit-knowing sense, as spirituality. And so you showed from the very beginning that you want spiritual science to be something directly alive, that you seek it wherever it can be found, not just in this or that time, but as it lives through all times, and how it can pour out into the world through one or the other personality in many different ways. In Novalis, we can see how the striving for spiritual knowledge is something that can permeate and interweave our ordinary everyday lives. Of course, if we wanted to point to the sources of the theosophical spirit in Novalis, we would have to look into earlier incarnations of this lofty spirit, and from these earlier incarnations it would become clear to us how what can only be the most profound form of theosophical spiritual life was lived in the incarnations that preceded Novalis's own. But even if we consider only that Novalis, who was barely thirty years old and lived at the end of the 18th century, if we consider only that one incarnation, then we can already see in him how spiritual knowledge is not something that takes people up into a dreamy, fantastic world, something that draws him away from immediate reality. On the contrary, in the most diverse ways, we can see in Novalis how the spirit of reality, how real life acquires its value and true content by permeating it with spiritual science.

Novalis came from a noble family in central Germany in which there was a certain, I might say materialistic piety – for such a thing also exists – but not really that which one can describe as the yearning of the heart for a real, living spirit. In order to fulfill the karma of Novalis in the right way, it happened that the father of Novalis, the old Hardenberg, even in his later age - although he was not imbued with spiritual life, but because he came into the Herrnhut sect, a pietistic sect - was interspersed with pious impulses from a certain side. And from this middle-class, German-speaking environment – which, as I said, had enough of the spirit in it to enable even old Hardenberg, in his later life, to achieve a certain spirituality, even if it was sectarian – our Novalis emerged. He grew into – not into what was destined for him according to the will of his family, for that would have been some military or diplomatic position – he grew into a great time; into that time in which great, powerful minds worked at the chair of the Central German University of Thuringia.

So he could still hear Schiller's history being presented in Jena at that time. Contemporary history teachers may say that Schiller was not an erudite historian. But what history should be in life, a permeation of the whole of human development with spiritual life, that is what came from Schiller to those souls who were able to hear him in Jena as a history teacher. Schiller spoke as a great personality above all. Spirit spoke from this personality; it awakened the spirit.

And there was yet another teacher when Novalis was young, a teacher who, through the great energy of his spiritual life, not only created things in the field of philosophy that belong to the whole human race but are still little understood today. Fichte was working at the time when Novalis was living his life. He worked in such a way that his whole demeanour, Fichte's demeanour, had something spiritual about it. One can look at it as an externality. Those who have a sense for it will not look at it as an externality, that Fichte, when he lectured in the dark hall in the evening and the candle was burning on his lectern, first extinguished the candle by saying: So, my dear listeners, now the physical light has been extinguished, now only the spiritual light should shine in this room.

When the relationship between the spiritual and the physical is conjured up not only before the soul but also before the eyes at the right moment, this means something tremendous for receptive souls like Novalis. Such a soul can thereby become capable of maintaining an unshakable belief in spiritual life. It imbues the soul with a noble sentiment that remains for life when a Novalis comes into such an environment. One cannot say that Novalis was prone to enthusiasm. Those who believe that he was a dreamer do not understand Novalis. No, the spirit that lived in Novalis said – we can read it today in his unpublished writings –: the state of sleep is different from the state of wakefulness. When a person is awake, the inner soul – as it was called in those days, what we would call today the astral body – is united with the outer body. The body enjoys the soul. A beautiful word that Novalis used to express the relationship between the physical and astral bodies. And in sleep, the soul is released from the body, as Novalis said, and the body digests the soul when the person is asleep. This is another beautiful, short, concise expression for a relationship that we also encountered in spiritual science. It is beautiful when Novalis writes the saying in his notes: We are always surrounded by a spiritual world. Wherever we are, spiritual beings are around us. It is only up to the human being to project his or her self in such a way that he or she becomes aware of the spiritual beings that surround us wherever we are. It is wonderful how he shows a deep understanding of the course of esoteric human development and writes: In ancient times, attempts were made to lead the soul to a higher development by mortifying the body, through self-chastisement and so on. In more recent times, the strengthening of the soul must take its place: strengthening the soul. Through this strengthening, the soul must gain power over the body, must not become weaker as a result, and must then exercise a certain mastery.

We could talk about Novalis for hours. We would not find a spirit that expresses itself in words and teachings like the ones we can give in spiritual science today, but we would find a spirit that expresses exactly the same thing with its words. He was no dreamer, no fantasist. Although his lyric poetry took on the highest momentum we can imagine, leading us up to the highest warmth of feeling, Novalis – and this applies to him, who did not live to be thirty – was a practical mind, who studied at the Mining Academy, was a practical man, through and through a mathematician, who felt that mathematics was a great poem, according to whose lines the divine spirit had woven the world, but who proved himself to be practical in everything a mining engineer needs. Novalis was a spirit who, despite this practicality, knew how to implement in his emotional life, in his heart, what was for him a theosophical attitude, directly into his life. Truly, what we know of his relationship with Sophie von Kühn should not be understood as something related to sensuality. He loved a girl who died at the age of fourteen. He actually only began to love her so ardently when she was already dead. He felt that he now lives in the realm in which she has been since her “death.” He decided to die after her. His further life was a living with a physically dead personality. All this shows us what Novalis grew into through the strong pull of his spiritual being.

We can see from Novalis that, as a human being, you basically only need to have one quality in order to have a sense of this spirituality that spiritual science is supposed to bring us. You only need one quality, and this one quality becomes so difficult for people. Because it becomes so difficult for people, people do not come to spiritual science easily. When this one quality is mentioned, it seems to people as if they all have it. Nevertheless, it is this quality, the lack of which prevents people from coming to spiritual science: truthfulness, honestly confessing what really is in the deepest soul. Seemingly, they have so many people — in their own opinion. Nevertheless, Novalis in particular gives us an example of how just a moment of real honesty is needed, and how through this one moment of honesty a person should confess what spirituality can be for the human heart. Novalis' father had a certain inclination towards spirituality; otherwise he would not have joined the Moravian Church. But his soul was not as free and honest as is meant here. What lived in his soul from the external physical world prevented him from doing so. The physical world, with all its prejudices, did not allow him to ascend into the spiritual world. But his son had this truthfulness. What was more obvious than that the father could have no inkling of what lived in this son? The physical world, with its separateness, disharmony, and lack of truthfulness, erected a barrier here between what the young Novalis really was and what the old Hardenberg wanted to be , but which he could not be because of a lack of real inner truthfulness, the physical world with all that it makes of a person did not allow him to realize his son's importance as long as Novalis lived. The son had been dead for a few weeks when old Hardenberg was in his Herrnhut community. They sang a hymn in the community: “What would I have been without you, what would I not be without you.” And this hymn that was sung – old Hardenberg had not yet heard it, but in that moment everything that was spiritual in his soul ignited. He was so overwhelmed by the great impression of what flowed from this song that in that moment his soul, which had become honest, was filled with the spirit of the world, with spiritual life. And when the meeting was over, the old Hardenberg asked someone the name of the song that had so deeply moved him. Then they told him: It is your son's song. It was only necessary that for a moment everything that the physical plane brought could be forgotten, and then, without knowing it, pure truthfulness, pure objectivity, not the prejudices of the physical plane, lived in him for a moment, brought into him by him who had brought it. This is how spirit would find spirit if we, without what are the obstacles of the physical plane, were to face soul to soul. In that moment when man, given over purely to the truth, can find the soul of the other and the soul of the world, in each such moment he must be imbued with what might be called theosophical spirituality.

What could be called theosophical spirituality does not lie only in some theory, in some doctrine, although we must never forget that for us humans, who are born to think, a doctrine is indispensable. But the essence of theosophy does not lie in the doctrine. Anyone who might want to emphasize that the doctrine is superfluous and that it is only important to cultivate what is called universal brotherly love must be repeatedly and repeatedly reminded that universal brotherly love cannot be achieved anywhere in the world by preaching universal brotherly love. If we preach only of love, then for the connoisseur of life it is as if we were saying to a stove: Dear stove, it behoves you, for your stove-love, to warm the room. But the room remains cold, no matter how often we preach of love. If, however, we give it fuel, wood and fire, then the wood and fire in it are transformed into warmth, and it warms the room. The fuel for the human soul is the great ideals, the great thoughts that we can absorb, through which we recognize the context of the world, through which we can learn the secrets of human destiny and human life. These are not thoughts that only fill us with theory, but those that warm us inwardly, and the result of theosophical wisdom is love. And just as surely as the stove warms the room by heating and not by preaching, so surely the right teaching of the great thoughts that permeate the world will make the soul loving. For that is the secret of real wisdom: that it transforms itself into love in the soul through its own power. Those who have not yet found the way from wisdom to love only show that they have not yet come far enough in wisdom. But anyone who wants to believe that the thoughts we absorb about the evolution of the world, the evolution of man, about karma and so on, are unimportant for man should realize again and again in his soul that these are not just human thoughts, that they are not just thoughts that we think first, but that these thoughts, which penetrate our soul, are the thoughts according to which the divine spirits have built the world.

In spiritual science, it is not our thoughts that arise in our mind's eye, but the thoughts of the divine architects, the divine spirits of the world. What the gods of the world thought among themselves before the creation of the physical world is what we reflect on in spiritual science, and in so doing we explore that which flowed from the divine beings into the activity and becoming of the world to which we belong. But that which the gods have thought is spiritual light. And anyone who does not want to think what the gods have thought, even if he does not know it, does not give himself the direction towards the light, but towards darkness. The only possible foundation for a real development of the human soul is the one in which we start from what the divine thoughts of the world are. The abilities of the spirits of the world have not been given to us as potentialities to be left fallow. They have been given to us to develop. And since thinking is our most important and outstanding ability in this cycle of human development, we must start from thinking. But we must not stop at thinking. This gradually leads us to implement spiritual science in our attitudes, so that we learn to understand the secrets of how knowledge leads to character traits, to emotional qualities. Correctly understood knowledge leads to character traits, to real emotional qualities.

We can make this clear to ourselves by means of a single example, by realizing that we humans undergo successive, ever new embodiments, incarnations. What would be the point of these incarnations, these repeated lives on earth, if they were not meant to make man more and more perfect? We must look back from our present incarnation to earlier incarnations and say to ourselves: What we have become at the present time, we have become through the fact that, incarnation after incarnation, these or those qualities of our soul have been added, that our soul has always absorbed new and ever new forces, had new and ever new experiences, had new and ever new experiences. What is built into this soul in one incarnation then comes out in the following incarnation.

We have now become what we have been prepared to become in previous incarnations. But then we can stop for a moment and say: we are not only looking back into the past, but we are also looking up into the future, to later, more perfect lives. What would this human life be through all these many embodiments if we could not say to ourselves: The further we develop into the future, the higher the stages will have been attained by what sits within us today as our ego.

We can only guess at what we are still capable of becoming, for otherwise we would already be it. We must ascribe to ourselves the ability to rise ever higher. — But so we must look shyly and reverently into the future; we must say to ourselves, even if we can already recognize this or that today, are able to experience this or that in the world already today: with the greater abilities that we can attain, we will be able to experience and recognize many more things.

How impossible it is for someone who writes such a thought as has now been expressed in his soul, how impossible it is for him to say to himself: I can decide today what is true or false, I can ultimately judge between true and false. — It behoves him only to say: If I could decide today, then it would be impossible for even higher abilities to arise in me in the future. But when we internalize this, it gives us the great modesty, the true, dignified humility that we need to truly be human in every moment of our development. Thus, the realization of reincarnation transforms into a feeling, a character trait: into dignified humility, into true modesty.

You could put it this way: Anyone who today realizes that he is going through successive incarnations and is constantly rising higher in his development would have to be a fool if he said to himself, “I am perfect.” Or he would say, “There is no need for me to learn today, because tomorrow I will experience it quite differently.” Knowledge is transformed into a real character trait. And when viewed correctly, every spiritual-scientific insight is transformed into a character trait. But we can see that if we are unable to apply our powers at any stage of our existence, then these powers from spiritual worlds would not have been given to us. If we want to wait until the world has reached its final stage, in the belief that we must first be so perfect that we can finally recognize and experience, then we would not have to go through various incarnations. That means, we must be clear that we have to apply our powers of knowledge in every incarnation. We must not say: we want to recognize only in the following incarnation, or at the end of our existence. — We should apply the power that we have despite humility and modesty.

Thus, alongside humility and modesty, there arises a justified human sense of self, which flows directly from our being imbued with the Divine-Spiritual and which tells us: although our knowledge will only be complete when we have reached a high level, we can make it complete precisely by becoming aware of our human dignity today and applying our strength today. In this way our character will acquire something that can be compared to a pair of scales. We can put humility and modesty on one side of the scales and justified self-esteem, boldness in judgment on the other, and say: We have attained a level in knowledge and self-awareness. In short, we will find that whenever you try to introduce into your feelings what spiritual science teaches, the teachings or theories of spiritual science are transformed in our soul, because they contain thoughts of the divine spirits, are transformed in our soul into our character, our will, our feelings. This can show us that in spiritual science the teaching, the theory, is not the main thing, but that it is, so to speak, the kindling for the development of the human soul; that it is that which is to bring forth higher qualities precisely in our soul. And anyone who demands these qualities without realization lives in the worst of illusions, in self-deception, that self-deception which has entered into human evolution in that, in the course of earthly development, other beings have also entered into it, have participated in our evolution, beings who were not only harmful, but also useful. But however useful they were to us, in that they brought us freedom and self-awareness, we must nevertheless be clear about the fact that precisely these gifts of the so-called luciferic entities: freedom and self-awareness, must not be allowed to degenerate into extremes, into radicalism, for then they become pride and arrogance. And pride and arrogance in the face of knowledge lead this knowledge into darkness. Knowledge is the acceptance of divine light, of divine thoughts. Rejection of knowledge is something that leads into darkness and that cannot lead to higher qualities of the soul either. If we look at spiritual science in this way, we will recognize it as one of the most important matters for humanity. We will recognize it as something that we do not do just for our own sake, but because we are aware of our duty to humanity and to development.

We are not living in a completely unimportant time today; we are living in an important time. It is often said by people living in this or that time that they live in a transitional time. All times of human development have been called transitional times, but not all are such significant transitional times. But today we can truly say that our time is a transitional time. To what extent is this the case? Let us first realize the character of another transition period. For example, it was a transition period for human development when the predecessor of our Christ Jesus, John the Baptist, appeared. When John the Baptist appeared, he told the people what was later repeated in significant words by Christ Jesus: “Change your minds, the Kingdoms of Heaven are near.”

What does this mean? We can understand what it means if we remember that as people have developed from incarnation to incarnation, they have passed through various qualities of soul. In the distant past, people did not yet have the qualities and soul abilities that they have today. It was possible for all people in ancient times to develop a dim, twilight, dream-like clairvoyance, to look into the spiritual world. There was the possibility for all people not only to see the physical, but to look into the spiritual world. But in those days when clairvoyance was common, people did not yet have what they have today: clearly developed self-awareness. At that time, people could not yet say “I am” to themselves in a clear way. Stability in the center of the inner being could only be achieved by the old clairvoyance disappearing for a while. They had to accept, as it were, their isolation from the spiritual world in order to develop a clear self-awareness here on the physical plane. Later, this clairvoyance will develop again together with self-awareness, so that the two qualities will arise together again and people will have them once more. We can therefore look back into the distant past. At least for certain periods of time, when people were inattentive to the physical, when they closed their eyes and turned away from the physical, and left their ears inattentive to sounds, they were able to see into the spiritual world and gain direct conviction of the existence of the spiritual world. These qualities faded, but in their place came more and more the ability to think, the ability to be self-aware, to draw conclusions, to make independent judgments, which is what makes up our present-day consciousness. The time can be roughly estimated when it gradually occurred that the old clairvoyant abilities completely disappeared from the abilities of mankind. Before the year 3101, almost all people on our planet were still endowed with dim clairvoyance. Then, from that year on, it diminished more and more, became weaker and weaker. But with this, self-awareness, self-consciousness, judgment, reasoning, and self-confident thinking grew. So, as it were, the light of spirituality grew dim, and that which is the human ego dawned, became brighter and brighter. It grew brighter within, but it grew darker in spirituality. In this year begins what Oriental philosophy calls the Kali Yuga, the dark, black age. Something had come to a crisis, so to speak, at the time when John the Baptist and then Jesus the Christ appeared as forerunners. They had to say to mankind: You must now learn that spirituality exists, even though you do not see spirituality with any spiritual eye. You must learn that the Kingdoms of Heaven are there. You must grasp it from your own self. — Therefore, the Christ had to embody himself in a physical body, because only on the physical plane could self-awareness perceive spirituality during the Kali Yuga.

At that time there was a transition period. The old abilities had faded away. If the people of that time had not heard the call of the Baptist, of Christ Jesus, then they would have fallen into decline at this stage, would not have progressed. Those who heard these voices had to recognize the God who descended into the physical and carnal. They understood that the Kingdoms of Heaven had come close to the ego.

Christ was on Earth in the physical body of Jesus of Nazareth for three years. That was the time when people could only see with the physical eye when a God descended to them.

Today, we are once again living in a transitional age, in a crisis. The Kali Yuga expired around the year 1899. And now, although people are unaware of it, new qualities are developing in them. New qualities are developing in the human soul in a natural way. The fact that so many people are unaware of this is no proof to the contrary. A hundred years after Christ, Tacitus was still writing about an unknown sect of Christians; and in Rome, after Christ Jesus had accomplished the Mystery of Golgotha seventy to eighty years earlier, people still talked about a sect that was said to live in a back alley and was led by a certain Jesus. But the most important events had taken place in front of countless people. If people do not perceive something, that is no proof that this most important, most decisive and most incomparable thing is not there. Since about 1899, abilities have been developing unnoticed in people that will emerge in the mid-thirties of the twentieth century, roughly between 1933 and 1937. Then, because the time has come, these soul abilities will arise in a whole series of people; abilities of etheric clairvoyance will arise. They will be there. Just as there were people with an ego consciousness carried to the highest peak when Christ Jesus was here, so in our century there will be people who will not only see with the physical eye, but who, as a natural development, will experience what strives down from spiritual levels, so that spiritual-soul abilities emerge from their soul, and they enter into the etheric existence. And the happiness of these people will be to understand the new world that they will see. One thing is true and important for our soul to know that Christ Jesus said, “I am with you until the end of our Earth cycle.” He is here. He has been within our Earth orbit since that time. And when their spiritual eyes are opened, they will see him as Paul saw him at the event outside Damascus. That is what will happen around 1933, that he will be seen as an ethereal being, as a being that does not descend to the physical plane, but can be seen in the etheric body, because a certain number of people will then ascend to etheric vision. But people will be ignorant if they are not prepared for what they will see through spiritual science. That is why we are living in a time of transition, because we are growing into a new way of seeing.

Spiritual science has the responsible task of preparing people for the great moment when the Christ will not appear in the fleshly body – for He was only once in the fleshly body – but He is there and He will come again in a form that those whose eyes are open will see Him in the world, which is only visible to clairvoyant eyes. People will grow up to Him. That will be the return of Christ: a growing up of people into the sphere in which the Christ is. But they would stand there foolishly if they were not prepared for this great moment through spiritual science. This preparation must be a serious one, for it is a responsible one. Humanity is to be prepared for the fact that more will be seen than what has been seen so far, if people do not lead this ability into darkness and cause it to wither. Because it could also happen that the whole of the twentieth century would pass without bringing the fulfillment of this goal. We have the responsible task of preparing people for the great moment through spiritual science. But we have to prepare people spiritually, to make them understand that only the spirit will meet the Christ with the spiritual eye open. A materialistic mind might believe that the Christ would appear in a carnal body again. But that would not be spiritualistic, it would be materialistic. If we humans believed that, we would not have the will to work our way up to his spirit. That is why certain prophecies from the Apocalypse will be fulfilled at that time. Relying on and building on the materialistic spirit, individuals will appear in physical bodies who will then say that they are the embodied Christ. And those who are not led to the right knowledge through spiritual science will fall prey to them, for Maya will be great and the possibility of self-deception will be enormous. Temptations will grow to gigantic proportions. Only spiritual knowledge that is aware of its responsibility will bring people to an understanding of what is to happen.

These were reflections intended to show how spirituality through spiritual science should work in the individual human soul, and that spiritual knowledge is a task for the times, because we can also say of today's times: We are facing the most important things. But because even the most important things could be completely overlooked by humanity in the darkness, because the great moment could pass without people seeing it, that is why spiritual science must work in the right way. Penetrating with our spirit what is transmitted to us by the study of the spirit will give us the spirituality we need in every branch to develop our own soul ever higher, to perform ever higher and higher services for humanity.

Let us try to remember more often that the words spoken at the time of Christ also apply to our time: “Change your minds, for the time is at hand.” At that time it was said, “The Kingdom of Heaven is at hand.” Today, prophetically looking into the near future, we must say: “For the human ego is close to the Kingdoms of Heaven”. Let us prepare ourselves through correct spiritual science so that we may enter worthily into the kingdom that demands something of us. And we ourselves can only flourish if we find the way to the Kingdoms of Heaven. When we process the experiences we have on earth and allow what we experience in the higher spiritual existence to arise, offering it as a great sacrifice at the altar of divine existence, then we fulfill our destiny as human beings to the fullest. Let what you are working on here be imbued with both the spirit of Novalis and the spirit of spiritual science itself, which has come before our soul, and you will see that your work will proceed in the good sense. For when our work is imbued with such an attitude, then, while we are gathered in our branches, there flows in that which we call the light of the Masters of Wisdom and the harmony of the intuitions. We are never without the help of these advanced individuals when we are united in the right attitude in one of our branches. May such spirit unite you! Such spirit, which is at the same time the spirit of the Masters of Wisdom, inspire you! Work in this spirit and your work will be a part of the great spiritual scientific work, your work will be a part of the spirit that shall go throughout the whole world.

We encounter the full significance and the tasks of spiritual science when we consider the period of life between death and a new birth. There are many people, particularly in our materialistic age, who ask why they should concern themselves with life between death and rebirth or, if the idea of repeated earth lives is rejected, with an existence after death, since they surely can wait and see what happens after death when the time comes! This is said by people today who have not quite lost the feeling for the spiritual world but who are not yet equipped with sufficient soul-powers to acquire concepts and feelings about the super-sensible. They add that if they perform their duty here on earth, they shall experience in the appropriate way what awaits them after death.

Now a genuine connection with life between death and rebirth brings out clearly the fallacy of such a view and how important it is during earthly existence to have formed an idea of the conditions of life after death.

It is exceedingly difficult to speak about life after death in words borrowed from everyday language since the language we know is adapted to life between birth and death and refers to the objects of this world. Therefore, we can usually only indicate what happens between death and a new birth, which is so radically different in nature from anything that can be experienced here. We must imagine that everything we perceive here in the physical world to which we belong cannot be our world after death because we lack the physical-sensory organs. The intellect, which is bound to the brain, also ceases to function after death. We can only tentatively endeavor to give a picture of the life that is so completely different from our existence here on earth. In a certain sense, everyday words can only be used as analogies. Spiritual science, however, also teaches us to relate words to spiritual reality and conveys by means of words an understanding of the super-sensible world.

In the physical world, by the physical in man we mean that which is enclosed within his skin, the rest is known as his surroundings, what we experience depends on the functions of our sense organs but also on the heart, lungs and so forth. All this vanishes in the course of our journey between death and a new birth. During the earthly existence our soul-spiritual being is embedded in our physical body, and it lives on the activity of our organs. After death the part that leaves the physical and etheric bodies grows ever larger, and a time comes when what is otherwise contained within the boundary of the skin expands so far as to fill the whole circumference of the orbit of the Moon. The soul-spirit gradually grows right up to the Mercury and Venus spheres, and farther to the Mars, Jupiter and Saturn spheres, and even beyond into the universe. Later it contracts again and unites itself as a tiny spirit-germ with the stream of heredity that prepares its physical body through father and mother. This description agrees with what has been written in Theosophy. The Spirit Land begins in the Mars sphere.

From the above it can be deduced that having gone through the gate of death we all find ourselves within the same cosmic space. After death we do in a sense interpenetrate one another, yet all the dead are not together because togetherness after death depends upon something quite other than what it depends upon on earth. In the spiritual world we may be spatially united but we can only really be together with another individual if we have a spiritual connection with him.

Let us take the extreme case of a person who, while on earth, has utterly denied the spirit both in his thoughts and in his feelings. There are many theoretical materialists who deny the spirit and who nevertheless are in some way through their feelings connected with the spiritual world. In reality there are hardly any people who totally deny the spiritual world so that the fearful circumstances I am about to describe never quite come into effect. Let us assume that two such persons die who knew one another well on earth. After death they will dwell within the same space but will be completely unaware of one another because after death a feeling for the spirit corresponds, let us say, to what here are our eyes. Without eyes, no light; without a feeling for the spiritual, no perception of the super-sensible world.

But an even more terrible fate than not being able to perceive the spiritual world is in store for such people. Because souls who go through the gate of death are of a spiritual nature, materialistic souls cannot even perceive them. A yawning chasm opens up around such souls. In fact, one may ask, “What does such a soul perceive after death?” Not even himself as he is after death because he lacks a clear consciousness of self. The following will show us what remains for him.

Here on the earth we are situated at a point on the earth's surface. Our organs are within us, whereas the starry heavens are outside. The opposite is the case after death. Then man grows to a cosmic dimension. When he has expanded up to the Moon sphere, the spiritual that belongs to the Moon becomes an organ within him. It becomes after death what the brain is for us on earth as physical human beings. Each planetary body becomes an organ for us after death inasmuch as we have expanded to its orbit. The Sun becomes a heart for us. As here we bear the physical heart within our body, so there we carry the spiritual part of the Sun within us. There is only one difference. We are perfect physical human beings when, after the embryonic evolution, all the organs have formed; They are simultaneously present. After death we acquire these organs little by little, one after another. We are then in this respect, considered externally, quite similar to a plant-like being that also forms its organs successively. We may, for example, compare the organ we receive on Mars with the lungs and the larynx.

After death we grow into that of which the physical part has been discarded, and the spiritual part of the cosmic organ is now inside us. What is then our external world? What at present is our inner world, what we have experienced by means of our organs that make us into physical, earthly beings, and what we have done by means of these organs.

Let us again take the extreme case of the person who has made no connection whatsoever to the spiritual world. After death his outer world consists of what he has been able to experience by means of his physical organs. For such a radical atheist the world after death is totally devoid of human souls and he is forced to look back on his earthly life, on what was his world, on what he encompassed with his deeds and experiences. That is his external world. It consists of nothing apart from the memories that remain of his life between birth and death, and that is not sufficient for what man requires for his life between death and rebirth. In fact, when man dwells outside his skin, his earthly existence looks quite different.

For example, on earth we are connected with a person towards whom we feel antipathy, with whom we have quarreled and whom we have insulted and caused pain. We are emotionally involved with him and we would not behave in this way unless in a certain sense we found such behavior gratifying. One is perhaps filled with remorse, and then again one forgets about it.

After death we again meet this person but now we feel the opposite of the satisfaction previously experienced. One senses that if one had not acted in this way, one would have been a more perfect human being; one's soul is wanting in this respect. This shortcoming now remains in the soul until the deed can be adjusted. We do not behold the deed as much as the failing in our soul, which must be removed. We experience this as an inner force that leads us to find an opportunity to wipe away the deed.

In the case of an anti-spiritual soul something else must be added, because he feels he is severed from the soul he has dealt with unjustly, and he must wait until he meets him again in order to remove the stain. A feeling for the necessity of karma is the result of looking back at the previous earth life. The tableau in the Akasha Chronicle of the other soul stands before us in admonition. Then we dwell merely among such pictures in the Akasha Chronicle.

Such extreme cases do not actually exist. The initiate who enters into contact with the soul of a dead person can have the following experience. He finds a soul with whom he is acquainted and who has gone out of a male body through the portal of death leaving behind him wife and children. This soul tells him, “I have left behind my wife and children with whom I lived. Now I have only the images of what we experienced together. My family is on the earth, but I cannot see them. I feel separated from them. Perhaps one of them has already died, but I also cannot find that one.” That is the voice of despair of one who lived in surroundings in which the spirit has not been cultivated. Therefore, such souls remain in the dark in relation to the spiritual world and they cannot even be seen from the spiritual world.

On the other hand, when an initiate finds souls who have left others behind in the physical world, and who cultivated a spiritual life such as spiritual science, then he finds the dead can perceive the souls after death and communicate with them.

The so-called dead need the living, for otherwise they would only be able to behold themselves on earth, that is, their own life that has run its course. This explains the deed of love that we can perform for the dead by reading spiritually to them, not aloud, but in thoughts, by imagining the dead here with us in thought. In this way we can read to a number of dead at one and the same time, with or without a book, and thereby perform a considerable deed of love for them. The thoughts must be related to a spiritual content, otherwise they have no meaning for the dead. These thoughts create an external world for the dead that he can perceive. To think chemical laws and so forth has no sense because these laws are meaningless in the spiritual world.

It is also impossible, as one might easily imagine, to learn any more spiritual science after death because spiritual science after all contains spiritual ideas. We can do a great service to souls who have already heard something of spiritual science by reading cycles of lectures to them. Although such souls are able to perceive a spiritual world, they are nevertheless not able to form concepts and ideas that one can only acquire here on earth.

Let us take an example. There are beings known as bodhisattvas, lofty human beings who are far advanced and who incarnate repeatedly on the earth until they have ascended to the rank of buddhahood. As long as a bodhisattva dwells within a physical body, he lives as a man among men, as a spiritual benefactor of mankind. Even here on earth he has a special task, which is to teach not only the living but the dead and even the beings of the higher hierarchies. This is due to the fact that the content of earthly theosophy can only be acquired on earth within a physical body. It can then be made use of in the spiritual world but it must be attained within a physical body.

After their deaths, bodhisattvas can only in exceptional cases assist the progress of other beings, beings in the spiritual world who have already received the spark of the spirit here on earth. Theosophy cannot arise through the spiritual worlds as such. It only arises on earth and can then be taken upward by man into the spiritual world.

This can be understood if we consider that animals, for example, see everything on the earth as men do, but cannot understand what they are. Supersensible beings can only behold the super-sensible world but cannot understand it. Concepts and ideas of the spiritual world can only arise on earth, and they ray forth like a light into the spiritual world. This enables one to understand rightly the meaning of the earth. The earth is neither a mere transitional stage, nor a vale of despair, but it exists so that on it a spiritual knowledge can be developed which can then be carried upwards into the spiritual worlds.

Spiritual science that wants to live into the modern cultural current does not want to be something new and precisely in this way differs from the many world views and other schools of thought that come forward and believe that they can prove their right to exist by claiming to bring something new to this or that question of spiritual life. In contrast to this, the subject that is called spiritual science should emphasize that the sources of its knowledge and its life have been present in the same way at all times when people have thought and striven for the highest questions and riddles of existence. I have often been able to emphasize this, also in this city, when I had the honor of speaking in previous lectures.

It must now be particularly appealing to consider not only the various religious beliefs and world views that have emerged in the development of humanity from this point of view, but also to look at personalities who are close to us from this perspective. For if something is to be true in spiritual science, then at least a kernel of this truth must be found in all those who have honestly and energetically striven for knowledge and for a dignified human existence.

Now when spiritual science is discussed today, the most diverse judgments are asserted from one side or the other, and those who have not penetrated deeper into the corresponding field, who have gained a superficial knowledge from these or those lectures or pamphlets, will, depending on his point of view, regard this spiritual science as the fantasy or reverie of a few unworldly people who have strange ideas about life and its foundations. It must be fully admitted that, if one does not look more closely, such a judgment may seem understandable, because although today we are not talking about a specific topic, it should be pointed out that some of the main insights of this spiritual science are based on a special theme. And as soon as these are mentioned and characterized, our contemporaries may well feel, in all honesty, “What curious stuff is this?”

On the whole, spiritual science, if taken seriously, is based on the premise that what surrounds us in the sensual world, what we can perceive with our senses, what we can grasp with the mind that is bound to our senses, is not the whole world, but that behind everything that is sensual lies a spiritual world. And this spiritual world is not in an indefinite hereafter, but is always around us, just as the phenomena of color and light are also around the blind. But in order for us to know about something that is around us, we need to have an organ to perceive it. And just as the blind man cannot see color and light, so too, as a rule, people in our age with normal abilities cannot perceive the spiritual facts and beings that are around us. But when we have the good fortune to operate on a blind person, then there comes for him the moment of the awakening of the eye, and what was not there for him, light and colors, now floods into his inner being. From the moment of his operation, this is a perceptible world for him. In the spiritual realm, there is a higher awakening, the awakening through which a person becomes initiated into the spiritual world. To speak with Goethe, there are spiritual eyes and ears, but as a rule, human souls are not ready to use them. But when we apply the means and methods by which these powers come into existence, then something happens in us on a higher plane, as when a blind person is operated on and is then flooded with the world of colors and light. When a person's eyes and ears are opened, he becomes awakened. A new world is around him, a world that was always there, but which he can only perceive from the moment of awakening. But then, when a person is ready, he learns to make various insights his own, insights that brighten life, insights that can give us strength and security for our work, that enable us to see into the essence of human destiny and the secrets of fate.

And only one of these insights will be discussed here, one of those insights that, if not crazy, must often seem strange and dreamy to today's people. It is an insight that is nothing more than the revival of an ancient process of knowledge, its continuation in a higher realm, a truth that was only recently attained for a lower realm. In general, humanity has a short memory for great events in the spiritual world, and that is why so few people today remember that in the 17th century not only laymen but even scholars believed that lower animals, even worms and fish, would develop from river mud. It was the great naturalist Francesco Redi who first pointed out that no earthworm or fish grows out of dead river mud unless an earthworm or fish germ is present in it beforehand. He stated that life can only come from life, and from this it can be seen that it is only an inaccurate way of looking at things to believe that a fish or worm can grow out of lifeless river mud. A closer examination shows that we have to go back to the living germ, and that this living germ can only draw from its environment the forces that are there to bring to the greatest development what is alive in the germ.

What Redi said, that living things develop only from living things, is taken for granted by science today. When Redi uttered these words, he only just escaped the fate of Giordano Bruno. Such is the way of the development of humanity. First, a truth must be so hard won that those who first express it are branded as heretics. Then it becomes a matter of course, the common property of humanity. What Redi did for natural science should be done for the spirit through spiritual science today, by transferring the sentence that Redi pronounced for natural science from the knowledge of the awakened spiritual eye and spiritual ear to the soul realm. And there this sentence means: The spiritual and soul can only arise from the spiritual and soul. This means that it is an inaccurate way of looking at it when we see a human being come into existence, to believe that everything that comes into life comes only from the father and mother and the ancestors. Just as we have to go back from the developing earthworm to the living earthworm germ, so we have to go back from the human being, who develops from the germ into a specific being, to an earlier spiritual existence, and we have to realize that this being, which comes into existence through birth, draws from its bodily ancestors only the strength for its development, just as the earthworm germ draws strength from its inanimate surroundings. And in a corresponding extension, this sentence: Living things can only come from living things, leads to the other sentence: The present life, which comes into existence through birth, not only leads back to physical ancestors, but through the centuries back to an earlier spiritual-soul. And if you delve deeper into it, you will see that it is scientifically shown that there is not just one, but repeated lives on earth, that what is in us now between birth and death is the repetition of a spiritual soul that was already there in earlier stages of existence, and that our present life is in turn the starting point for subsequent lives. Spiritual-soul-like comes from spiritual-soul-like, goes back to spiritual-soul-like, which was there before birth, which descends from the spiritual world and lives in physical embodiments. We now see something completely different when, for example, we as educators are confronted with a child who gradually develops his powers. At birth we see something indeterminate on his face, how something unfolds from within, ever more distinctly and distinctly, which does not come from heredity but from previous lives. We see how this center of the spiritual soul unfolds more and more from birth through talents.

Today, spiritual science has something to say about repeated lives on earth. Today it may be a mere reverie, as what Francesco Redi said in the 17th century was considered a mere reverie. But what is considered a mere reverie today will become a matter of course in the not too distant future, and the sentence: spiritual-mental comes from spiritual-mental, will become common knowledge for humanity.

Today, heretics are no longer treated as they were in the past. They are no longer burned at the stake, but they are considered fools and dreamers who speak out of random fantasy. They are ridiculed, and those in the know sit in the high chair of science and say that this is not compatible with real science, not knowing that it is true, genuine science that demands this truth. And now we can cite a hundred and a hundred such truths that would show us how spiritual science can illuminate life by showing that there is an immortal essence in man that passes through death into the spiritual world and, when it has fulfilled its destiny there, returns to physical existence to gain new experiences, which it then carries up through death into the spiritual worlds. We would see how the ties that are woven from person to person, from soul to soul in all areas of life, those traits of the heart that go from soul to soul and cannot otherwise be explained, can be explained by the fact that they were formed in previous life circumstances. And just as the spiritual bonds we weave today do not cease when death draws over existence, but just as what passes from soul to soul as bonds of life is immortal like the human soul itself, how it lives on through the spiritual world and will revive again in other, future earthly conditions and new embodiments. And it is only a matter of development that people will also remember their earlier experiences on earth, what they have gone through spiritually and soul-wise in earlier lives and states of existence.

Such truths will become established in human life in the not too distant future as necessary things, and people will gain strength and hope and confidence from such conditions. Today we can only see that a few individuals in the world are drawn by their healthy sense of truth to what spiritual researchers have to proclaim from their experiences in the spiritual world. But spiritual-scientific knowledge will become the common property of mankind and will be assimilated by those who earnestly seek the truth. And those who have trodden the paths of earnest seekers after truth have always, in all that they have offered to mankind, developed the great wisdom and knowledge that spiritual science brings again today.

An example should arise before our soul in a personality that is close to our modern life: the example of Goethe, and with him again that which occupied him as his most comprehensive and greatest work throughout his life: his “Faust”.

If we approach Goethe and try to illuminate his striving with what spiritual science can give, we can actually start quite early on. One can say that from his entire disposition, one recognizes in Goethe how there was soul and spirit in him. Everything that pushes one to seek a spiritual element behind the phenomena of the sensual world was an early predisposition in him. There we see the seven-year-old Goethe, who could have absorbed ordinary ideas from his surroundings, as a boy can absorb them, for his first soul perception. That does not satisfy him; he recounts it himself in 'Poetry and Truth'. There we see how the seven-year-old boy begins something quite remarkable to express his yearning for the divine. He takes a music stand from his father's collection and makes an altar out of it, placing all kinds of minerals and plants and other products of nature on it, from which the spirit of nature speaks. The boy's soul builds an altar, puts a little incense on it, takes a burning glass, waits for the morning sun to rise, collects the first rays of the rising sun with the burning glass, lets them fall on the little incense, so that the smoke rises. And in his later years, Goethe remembers how, as a boy, he wanted to send his pious feelings up to the great god of nature, who speaks through minerals and plants, who sends us his fire in the rays of the sun. This grows with Goethe. We see how, at a more mature stage – but still out of a yearning soul, as it lives in Goethe – after he comes to Weimar and is appointed by the duke as his advisor, how this feeling for the spirit that speaks through all of nature is expressed in the beautiful prose hymn. There he says: “Nature, we are surrounded and embraced by it, unable to step out of it and unable to get deeper into it. Unwarned and uninvited, it takes us into the cycle of its dance and carries on with us until we are tired and fall into its arms. We have not done what we do, she has done everything; she is constantly thinking and pondering, looking at the world with a thousand eyes.” And again later, in the beautiful book about Winckelmann, ‘Antiquities’: ”When man's healthy nature works as a whole, when he feels in the world as in a great, beautiful, dignified and valuable whole, when the harmony of pleasure gives him pure, free delight: then the universe, if it could feel itself, would exult in reaching its goal and admire the summit of its own becoming and being. Thus Goethe felt, like everything that lives and moves outside in nature, a resurrection celebrating from the human soul, and like a higher nature, a spiritual nature is brought forth from the spirit and soul of man. But it took Goethe a long time to fully grasp the spiritual realization of nature. And there is no clearer or more obvious example of how Goethe was a lifelong seeker who never rested or paused, always striving to reshape his knowledge and reach higher levels, than his life's poem, “Faust.”

From his earliest youth, he had begun to put everything that filled his yearning and intuitive soul into his poem; and as an old man in his later years, shortly before his death, he completed this poem, on which he had worked for over fifty years and into which he had put the best of his life. The second part was sealed at his death, like the great testament he had to give to humanity. It is a momentous document. We can only understand this document if we follow Goethe a little, as he himself sought to struggle towards knowledge.

For example, there is the student Goethe at the University of Leipzig. He is supposed to become a lawyer, but that is of secondary concern to him. Even then, the young student was possessed by an invincible urge to fathom the secrets of the world, to seek the spiritual. He therefore immerses himself in everything Leipzig has to offer in the way of knowledge about nature. He seeks to eavesdrop on what nature has to say to us in its phenomena, to eavesdrop on the world's riddles of existence. But Goethe needed, in order to rework what natural science could offer him, to re-melt it in his soul to that all-powerful urge of his inner being, which does not seek abstract knowledge but warm hearted a great experience, an experience that really leads the human being to that knowledge which is the gate toward which we intuitively look, the gate that closes for today's normal human being, the invisible, the supersensible: the gate of death. At the end of his student days in Leipzig, he experienced death. A serious illness had prostrated him, brought him close to death. For hours and days he had to face the fact that at any moment he could pass through that mysterious portal. And the mysterious, impetuous urge to understand demanded the utmost seriousness in the pursuit of knowledge. With this newly formed attitude of knowledge, Goethe returned to his native city of Frankfurt. There he found a circle of people, headed by a woman of great and profound talent: Susanne von Klettenberg. Goethe created a wonderful monument to her in his “Confessions of a Beautiful Soul”. He showed how this personality, to whose spiritual world he had such close access at the time, contained something that can only be described as a soul. In Susanne von Klettenberg, there lived a soul that sought to grasp the divine within itself in order to find, through the divine within itself, the spiritual that lives through the world. Goethe was introduced at that time by the circle to which this lady belonged, to studies that, if you, as a truly modern person, let them have an effect on you today, seem crazy. Goethe immersed himself in medieval writings. Those who pick them up today cannot do anything with them. When you see the strange signs in them, you ask yourself: what is the point of this in the face of science's modern quest for truth? — There was a book called “Aurea catena Homeri”, “The Golden Chain of Homer”. When you open it, you find a strange symbolic illustration: a dragon at the top in a semicircle, a dragon full of life, bordering on another dragon, a withering dragon dying within itself. All kinds of signs are linked to it: symbolic keys, two interlocking triangles and the planetary signs. To our contemporaries this is fantasy, to today's science it is fantasy, because one does not know what to do with these signs. Goethe senses in his intuition that they express something, that one can do something with them when one looks at them. They do not immediately express something that can be found here or there in the world. But if you let these signs take effect on you, by memorizing them so that you become deaf and blind to your physical surroundings, only letting these signs take effect on you, then you experience something very peculiar, then you experience that the soul within itself senses something that was dormant before, like a spiritual eye that opens. And if you have enough stamina, you will grasp what you can call meditation, concentration, which will develop your soul to such an extent that you will actually undergo something like an operation of the spiritual eye, through which a new world will open up. At that time, a new world could not yet be opened up for Goethe; he was not yet that far. But what came to life in his soul was the inkling that there are keys to this spiritual world, that one can penetrate into this spiritual world. One must visualize this mood; the vivid sensation, the vivid feeling: something is being stirred in me, something is coming to life; there must be something that leads into the spiritual world. But at the same time he senses: he cannot yet enter it. If Goethe had ever been identical with Faust in his life, we would say: Goethe was in the same situation in which Faust appears at the beginning of the first part, when Faust, after having studied the most diverse fields of human science, opens books in which there are such signs and feels surrounded by a spiritual world, but cannot enter into the spiritual world. Goethe never felt identical with Faust. Faust was a part of him, but he outgrew what was only a part of himself. And so, what went beyond Faust in Goethe grew because he, fearing no discomfort, always strove further and further, saying to himself: “One does not get behind the secrets of existence in a flash , not by incantations and formulas, but by patiently and energetically penetrating, step by step, in a truly spiritual and soulful way, whatever comes our way in the physical world. — It is easy to say: “What is higher knowledge must be absorbed by the soul.” This higher knowledge must penetrate the soul, but it only takes on its true form when we strive with patience and perseverance to get to know the real phenomena of the physical world step by step and then to seek the spiritual behind these phenomena of the physical world. But with what Goethe took with him from his time in Frankfurt, he was able to summarize everything else, he was able to see everything in a different light.

Goethe came from Frankfurt to this city, Strasbourg. We could cite many things that led him higher here. But what is particularly characteristic is how that which has such great significance in this city came before his soul: the cathedral, the minster. At that time, the idea of this wonderful building presented itself before Goethe's soul, and he understood why every single line is as it is. He saw with spiritual vision, with the vision gained through his immersion in Frankfurt, every triangle, every single angle of this significant building as belonging to the whole, and in his soul the great idea of the master builder celebrated a resurrection, and Goethe believed he recognized what had flowed into this building as a thought, as an idea. And so we could cite many instances of what had entered this soul as an inner vision and what it had taken up from external world processes entering into a marriage in Goethe's soul. Therefore it is not surprising that when he later came to Weimar, he took up natural science from a new angle, botany, zoology, bone theory and so on, in order to consider everything like letters that together make up the book of nature, leading into the secrets of existence. This is how his studies of plant development and the animal world came about, which he later continued as a student, only that he sought the spirit behind the sensual phenomena of existence everywhere. Thus we see how, during his Italian journey, he regarded art on the one hand and natural objects on the other, and how he observed the world of plants in order to recognize the spirit that reigns in them. The words he wrote to his friends, while he was engaged in this kind of spiritual natural science, are great and beautiful. He said: Oh, here everything presents itself to me in a new way; I would like to travel to India to look at what has already been discovered in my own way. — That is to say, as his development demanded, according to the indications we were able to give. And so we see how he also looks at the works of art that come to him. He writes in a letter: “This much is certain: the ancient artists had just as great a knowledge of nature and an equally sure concept of what can be imagined and how it must be imagined as Homer. Unfortunately, the number of works of art in the first class is all too small. But if one also sees these, one has nothing to wish for but to recognize them correctly and then to go there in peace. These lofty works of art are at the same time the highest works of nature, produced by man according to true and natural laws. All that is arbitrary and imaginary collapses; there is necessity, there is God.” Just as the great spirit of nature spoke to the seven-year-old boy from the altar he had erected, so the great spirit of the existence of the spiritual world spoke to him from these works of art, which he regarded as a unity. Thus Goethe gradually arrived at the contemplation of the individual in energetic, devoted work. Then he could calmly await the moment when a real insight into the spiritual world leaped out of his observations, a true spiritual science, which then confronts us, artistically transformed and reworked, in his “Faust”.

Thus the first sections of Faust that were written have all the atmosphere of a man who senses the secrets of existence but is unable to penetrate these secrets. We see how Faust allows the signs to take effect that surround him with spiritual reality, but we also see how he is not yet mature enough to really feel this spiritual reality. These are the sentences where Faust, as the Nostradamus aura, allows the signs of the macrocosm and the earth spirit to take effect on him, where the spirit of the earth appears before him. Faust characterizes the earth spirit in wonderfully beautiful words. We see how he senses that what the planet Earth is, is not simply the physical sphere that natural science regards it as, but rather, just as the body contains a soul, so the Earth body contains a spirit.

In the tides of life, in the storm of action,
I surge up and down,
I weave to and fro!
Birth and grave,
An eternal sea,
A changing weaving,
A glowing life,
So I create at the whirling loom of time
And work the living garment of divinity.

That is what lives in the earth as the spirit of the earth, just as our spirit lives in us. But Goethe characterizes Faust as not yet mature, his spirit as still unfinished. He must turn away from the terrible sign like a timid worm curled up. The earth spirit answers him: “You resemble the spirit you comprehend, not me.” In Goethe's soul there lived the realization, even if at first only a presentiment, that we cannot declare ourselves satisfied at any stage, but must strive from each stage to higher and higher stages, that we cannot say at any stage that we have achieved something, but must always strive higher from each stage. Goethe was led into these secrets by his diligent studies from phenomenon to phenomenon. And now we see him grow.

The same spirit that he first summoned, and of whom he could only say, “Terrible face!” is addressed by Goethe through Faust, after Goethe himself had reached a higher level after his trip to Italy, after his journey, which I have characterized as one in which he wanted to permeate all of nature and art with his vision. Now Faust is attuned to the same spirit that Goethe himself was attuned to. Now Faust stands before the same spirit, which he thus addresses:

Eminent Spirit, thou gavest me, gave me everything,
Why I asked. Thou didst not in vain
Turn thy face to me in fire.
Gavest me the glorious Nature's kingdom,
Strength to feel it, to enjoy it. Not
You only allow cold, amazed visitors,
Grant me into their deep chests
To look as into the bosom of a friend.
You lead the line of the living
Before me, and teach me my brothers
In the silent bush, in air and water.
And when the storm roars and creaks in the forest,
The giant spruce topples, brushing neighboring branches
And squashing neighboring trunks,
And the hill thunders hollowly hollow;
Then you lead me to the secure cave,
Then you show me myself, and my own breast,
Secret, deep wonders open up.
And when the pure moon rises before my gaze,
Soothingly across: silver figures of primeval times,
and ease the strict desire of contemplation.

There Goethe has arrived, and with him Faust, to the heights, no longer turning away from the spirit that he had wanted to reach by leaping. Now the spirit presents itself as such that he no longer needs to turn away from it. Now he recognizes it in all living things, in all realms of nature: in forest and water, in the silent bush, in the giant spruce, in storm and thunder. And not only there. After it has appeared to him in the great outdoors, he also recognizes it in his own heart: its secret, deep wonders open up.

This is a step forward in Goethe's knowledge of the spirit, and Goethe did not rest on his laurels. We then see how, spurred on by Schiller, he sought to deepen his knowledge, particularly in the 1890s. This knowledge enabled him to go beyond the vague characterization of spiritual consciousness that a spirit lives in everything. He succeeded in grasping this spirit in a concrete way. But Goethe needed much preparation before he was able to depict the life of the human spirit in the sense that spiritual and psychological things can only come from spiritual and psychological things. However, the fact that Goethe never failed to attempt to get deeper is shown by some of the works he created before the second part of Faust was completed. The second part of Faust shows the heights to which he has risen. Some have already turned away from him when they got to know the introspective Goethe in Pandora. Even today we hear people say: the first part of Faust is full of life, it breathes direct naturalness, but the second part is a product of Goethe's old age, full of symbols and contrivances. Such people have no idea what is in it, what infinite wisdom is in this second part of “Faust”, which only the Goethe of his rich life could have produced in his old age, leaving it as a testament. Therefore, we also understand when Goethe writes the lines about some works that already breathe the spirit of “Faust”, and we know that he presents Faust as a struggling soul, a soul that has been overtaken by something new. We recognize it in the anger he poured out on those who called “Faust” an inferior work of old age. He says of them:

They praise Faust,
And what else
In my writings roars
In their favor;

The old Mick and Mack,
That pleases them very much;
They think the riffraff,
It would no longer be!

Goethe once put into words his feelings towards those who believe that only what Goethe achieved in his younger years has validity, who do not want to ascend to what he achieved in his more mature years.

After Goethe has introduced Faust into the life that directly surrounds us, and has allowed him to experience that wonderful tragedy of Gretchen, he leads him out into the world that is outwardly the great world, first of all into the world that is outwardly the great world: the world of the imperial court. There Goethe now wants to show that Faust should now really penetrate spiritually into the secrets of this world. But then Faust should be introduced to the real spiritual world, to the supersensible world.

Right at the beginning of the second part, we see how Goethe has Faust surrounded by all kinds of spiritual beings. This is to express that Faust is not only to be led into an external physical world, but that he is also to experience what can be experienced by someone whose spiritual eye is open, whose spiritual ear is learning to perceive. Therefore, in the second part, Goethe shows us step by step the nature of the human soul, human development. What is Faust to experience? He is to experience the knowledge of the supersensible world. He is to be initiated into the secrets of the supersensible world. Where is this supersensible world?

When we consider the spiritual content of “Faust”, we can only begin to address the question of Mephistopheles, the spirit that surrounds Faust from the very beginning and plays a part in everything Faust undertakes. But it is only in the second part, where Faust is to be led into the spiritual world, that we see what role Mephistopheles plays. After Faust has gone through the events at the “imperial court”, he begins to see what is no longer there in the sensual world: the spirit of Helen, who lived centuries and centuries ago. She is to be found for Faust. She cannot be found in the physical world. Faust must descend into the spiritual world. Mephistopheles has the key to this world, but he cannot enter this spiritual world himself; he can describe it intellectually. He can say: You will descend. One could also say: You will ascend. He then actually describes the spiritual world into which Faust is to descend in order to get to know it supersensibly, to find in it the spirit, the immortal, the eternal that has been left behind from Helena. A word is spoken, a wonderful word: Faust is to descend to the Mothers. What are the “Mothers”? One could talk for hours if one wanted to characterize exactly what the Mothers are. Here we need only say that the Mothers were for spiritual science at all times what man gets to know when his spiritual eye is opened. When he looks into the physical world, he sees all things limited. When he enters the spiritual world, he comes into something from which all physical things come out as ice comes out of a water pond. As one who could not see the water would say: Nothing is there but ice, it piles up out of nothing — so says he who knows not the spirit: Only physical things are there. He sees not the spirit that is between and behind physical things, out of which all physical things are formed as ice is formed out of water. There, where the source of physical things is, which is no longer visible to the physical eye, are the Mothers. Mephistopheles is the being that is to represent that intellect which only knows what is outwardly formed in space, which knows that there is a spiritual world but cannot penetrate into it. Mephistopheles stands there beside Faust, as the materialistic thinker stands today beside the spiritual researcher, and says: “Ah, you spiritual scientist, you theosophist, you want to see into a spiritual world? There is nothing in there, it is all a dream. It is all nothing. To the materialist, who wants to build firmly on what the microscope and the telescope reveal, but who wants to deny everything that lies behind physical phenomena, the spiritual researcher cries out: “In your nothingness I hope to find the All.” Thus the materialistic thinker stands opposed to the spiritual man, who hopes to find the spirit precisely where the other sees nothing. These two powers will confront each other forever. And from the very beginning, Mephisto confronts Faust as the spirit that can lead to the door, but cannot cross that threshold. The theosophist or spiritual scientist does not say: material science is nothing, is unnecessary. — He says: we must take this science seriously, study it, but it only has the key, it leads us to where the true spiritual life is to be found.

Faust then descends into the realm of the mothers, into the spiritual world; he succeeds in bringing up the spirit of Helen. But he is not yet mature enough to truly connect this spirit with his own soul. Hence the scene where passion stirs in Faust, where he wants to embrace the image of Helen with sensual passion. That is why he is repulsed. This is the fate of everyone who wants to approach the spiritual world from personal, selfish feelings. He is repulsed, as Faust is repulsed when he has brought up from the realm of the mothers the spirit of Helen. Faust must first mature, learn to recognize how the three members of human nature really come together: the immortal spirit that goes from life to life, from embodiment to embodiment; the body that lives between birth and death; and the soul that stands between the two. Faust is to learn how body, soul and spirit are connected and how they belong together. Faust has already sought the archetype of Helen, the immortal, the eternal that passes from embodiment to embodiment, from life to life, but in an immature state. Now he is to mature in order to become worthy of truly entering the spiritual world. To do this, Faust must learn how this immortality first approaches the human being when he can embody himself again in a new life between birth and death in his physical existence. Therefore, Goethe must show how the soul lives between spirit and body, how it places itself between the immortal spirit and the body that stands between birth and death. This is what Goethe shows us in the second part of “Faust”.

In Goethe, the soul is hidden in that wondrous structure about which Goethe researchers do not know much to say, in which spiritual researchers who are well-versed recognize the archetype of the soul. This is nothing other than the wonderful structure of the homunculus, the little human being. This is an image of the human soul. What does this soul do? It is the mediator between body and spirit; it must draw the elements of the body from all realms of nature in order to connect with them. Only then can it be united with the immortal spirit. Thus we see how Faust is led by this homunculus into the realm of the natural philosophers Anaxagoras and Thales, who have been reflecting on the origin of nature and life.

Therein is shown the true doctrine of evolution, which goes back to the fact that not only an animalistic element underlies human development, but also a soul that gathers the elements from nature to gradually build up the body. Hence the advice given to the homunculus: you must start from the lowest realm in order to ascend to higher and higher ones. The human soul is first referred to the mineral kingdom. Then it is told: “You have to go through the plant kingdom.” There is a wonderful expression here: “It grunts so” to describe the passage through the plant world, the juicy green. There the soul gathers all the elements of the natural kingdoms in order to ascend. It is explicitly said: “And you have time until you reach the human being.” Then we see how the spirit of love, Eros, approaches after the soul has formed the body out of all the realms of nature. There it unites with the spirit. Body, soul and spirit are united. Here that which is the soul of the homunculus, that which it organizes into the body, unites with the spirit of Helen. That is why Helen can appear to us in the third act of the second part in the flesh. We see the doctrine of re-embodiment poetically and artistically enshrined in the second part of Faust. One does not unite with Helena by drawing her to oneself in stormy passion, but by truly living through the secrets of existence, truly living through the re-embodiment.

Goethe was not yet able to express the idea of repeated lives on earth in the way we can today, but he did include it in the second part of his “Faust”. That is why he was able to say to Eckermann: “I have written my ‘Faust’ in such a way that it is suitable for the theater; that the images it presents are outwardly sensually interesting for those who only want to see outwardly sensually. But for those who are initiated, it will be evident that the deepest things have been woven into the second part of “Faust”. - Goethe expressly pointed out that one can find his view of life, his spiritual view, in this poetry. And so we now also understand that Goethe was able to illustrate to us in this reconnection of Faust with Helena what true mysticism is.

Faust unites with the spiritual world. Not an ordinary child is born, but Euphorion, who is as true as he is poetic. He represents for us what comes to life in our soul when it unites with the spiritual world. When the soul penetrates into the secrets of the spiritual world, there comes a moment of development in the soul that is of tremendously deep significance for that soul. Before the soul can go further, it must first, for brief moments, gain connection with the spiritual world, to know for a very short time what the spiritual world is. Then it is as if a spiritual child were born out of spiritual knowledge. But then come the moments of life again, when this spiritual child seems to have disappeared into the spiritual world. One must grasp this with the heart, full of life, then one feels, like Euphorion, the mystic's spiritual child, despite all the poetic truth of life, sinks down into the spiritual world, cannot yet fully enter Faust, but as he passes over, something else does. That is an experience of the spiritual researcher, the spiritual seeker, when our soul has the hour when it truly senses its relationship to the spiritual world, and when knowledge appears as a child of a marriage with the spiritual world. Then it experiences it deeply when it sinks into the everyday, and it is as if it takes with it the best that we have. It is as if our own soul were to escape and go with it into the spiritual world. When one has felt this, one feels the spiritual words of Euphorion, who has sunk down, and who cries out from the dark depths: “Let me not alone in the gloomy realm, mother, let me not alone.” The true mystic knows this voice, the voice that calls from the spiritual child to our soul as its mother.

But this soul must go further. It must break away from that which is only personal passion. We must be able to devote ourselves to the spiritual world impersonally. As long as there is still self-interest, self-will, we cannot grasp the spiritual world. Only then can we grasp this spiritual world when all that is personal has been erased before the higher things of the spiritual world; only then can we truly enter the spiritual world permanently. But there are still many moments when we have already experienced that moment that pushes us back into the physical world, moments that take away all mysticism for a long time. These are the moments when we have to say to ourselves: Yes, even if we have overcome all selfishness and self-will, there still remains this or that, as it is left behind in Faust, even after he has said: “I stand here in the open, I only want to work, to gain everything from nature, to do something only for others.” But he has not yet come that far. As he looks at the hut of Philemon and Baucis, something disturbs his view, he shows: he has not yet overcome the selfishness that wants to be pleased by the sight. He wanted to create a possession, selflessly, but he cannot yet bear what disfigures him: the hut of Philemon and Baucis. Then the spirit of evil approaches him once more. The hut is burnt down. Then that appears to him which appears to everyone who undergoes development: the worry that approaches everyone who still has selfish aspirations within them and which does not allow them to ascend into the spiritual world. Here it is, worry, and we learn to recognize it in its true form; then it is something that can lead us to the last of real spiritual knowledge. It is not intended to show that man should become unworldly, hostile to the world, but how man in the world should get to know that which does not let him go from the world. In wise self-knowledge, we should let worry take a back seat so that we can become free from the selfishness of worry, not from worry itself, which is illustrated by the fact that worry says it creeps in through a keyhole. When we get to know this worry, not just feel it, but learn to bear it, then we attain that degree of human development that opens the spiritual eye to us. This is illustrated by the fact that Faust goes blind in old age, can no longer see with his physical senses, but can look into the spiritual world. “The night seems to penetrate deeper and deeper.” It is dark on the outside, but inner bright light, the light that can illuminate the world, shines, the light in which the soul is between death and birth: the realm of the mothers. Only now can Faust begin his journey into the spiritual world, where his ascension is so beautifully described.

Then Goethe can summarize what has become of Faust, from the intuitive striving of that person who despairs of science and turns away, to what he has become from that stage to the highest spiritual knowledge. He can summarize it in the Chorus mysticus, which, as its name indicates, is intended to signify something deeper. In this Chorus mysticus, it is intended to summarize paradigmatically in a few words what holds the key to all the secrets of the world, how everything that is transitory is only a parable for the immortal. That which the physical eye can see is only a parable for the spiritual, the immortal, of which Goethe showed that he even attained the knowledge of re-embodiment when he entered into this spiritual. It shall finally be shown that when man enters into the spiritual kingdom, then all that is present in the physical world as presentiment, as hope, is there a truth. What is striven for in the physical world becomes a presentiment in the spiritual world.

It may appear pedantic when I state here something that one must know to understand the final words.

Goethe spoke somewhat unclearly in his old age because he was toothless. He dictated the second part of his “Faust” to a scribe. Since he still had some of the Frankfurt dialect, some words and sounds came out a bit unclear. So for some words, the scribe used g's where there should have been ch's. For example, “Erreichnis” was written as “Ereignis”. When dictating the final words of Faust, Goethe spoke “Erreichnis”. The inadequate becomes here something that can be achieved, an “Erreichnis”, that is, with two r's and two ch's. Everywhere, in all editions of Goethe's works, you will find “Ereignis” written. Goethe researchers know so little about penetrating into the sense. That which is inadequate in the physical world becomes “achievement” in the spiritual world. What cannot be described in the physical world is done in the spiritual world. There it becomes a living deed.

And finally, we experience the great thing that Goethe is allowed to express in the closing words of the second part of “Faust”: “The eternal feminine”. Oh, it is a sin against Goethe to say that Goethe means the female sex by this. Goethe means that depth which the human soul represents in relation to the mystery of the world, that which longs as the eternal in man: the eternal feminine, that draws the soul up to the eternal immortal, the eternal wisdom, and that gives itself to the eternal masculine. The eternal feminine draws us up to that which is the eternal masculine. It does not refer to something feminine in the ordinary sense. Therefore, we may well seek this eternal feminine in man and woman: the eternal feminine that strives towards the eternal masculine in the cosmos in order to unite, to become one with the divine-spiritual that permeates and interweaves the world, towards which Faust strives. This secret of men of all times, towards which Faust has been striving from the very beginning, this secret to which spiritual science in a modern sense is to lead us, is expressed by Goethe in a paradigmatic and monumental way in those beautiful words at the end of the second part of Faust, which he presents as a mystical spirit-choir, that all physical things which surround us in the world of sense, Maja, illusion, deception, are a parable of the spiritual. But we see this spiritual when we penetrate to what covers it like a veil. In this spiritual we see what cannot be achieved here on earth. We see that which is indescribable for the mind bound to the senses, transformed into real action when the spirit of man unites with the spiritual world. “The indescribable, here it is done.” And we see that which is significant, where the soul unites, lives together with the eternal masculine of the great world, which lives through and weaves through this world. That is the great secret that Goethe expresses with the words:

All that is transitory
Is but a parable;
The inadequate,
Here it becomes reality;
The indescribable,
Here it is done;
The eternal feminine
draws us on.

Goethe was able to say to himself: Now I have done my life's work. It does not really matter now what I accomplish on earth during the rest of the time I have left to live.

Goethe sealed up the second part of his “Faust”. And this second part was not given to mankind until after his death, and mankind will have to draw on all of its spiritual science to penetrate the secrets of this mighty work.

Today, only sketches could be given. One could spend hours and weeks using all the means of wisdom to illuminate what Goethe gave to mankind as a testament. May humanity open up this testament more and more! Seal after seal will fall, the more people will have the will to penetrate the secrets of the second part. The voices of those who say, “You are seeking to find something in there that Goethe never intended to put in his work,” will fall silent. Those who speak thus do not know the depths of Goethe's soul. Only those who see the highest in this work and in what Goethe condenses into the mystical chorus, which can conclude so many reflections that are intended to lead to the spirit, recognize this.

This lecture is the 1st of 15, in the lecture series entitled, Spiritual Scientific Note on Goethe's Faust Vol. I.

That which strives to enter our modern culture under the name of Spiritual Science claims to be nothing new and thereby differs from various current world conceptions and other spiritual movements which base the justification of their existence upon their claim of being in a position to bring something new regarding this or that question of spiritual life. But this Spiritual Science aims at emphasizing that the fountains of its knowledge and its life were available at all times when humanity has thought and striven after a solution of the sublime questions and problems of existence. This I have often emphasized in this city, when I had the pleasure of speaking to you in earlier lectures.

It must be especially attractive for man not only to examine, from this point of view, the many and various religious beliefs and world conceptions as they appeared during human evolution, but also to study personalities which have passed before us in history. For, if Spiritual Science is true, at least the nucleus of this truth must be present and discoverable in all those personalities who honestly and energetically strove after knowledge of the core of true human existence.

Whenever today Spiritual Science is spoken of, a variety of opinions are expressed from one side to the other, and anyone who has not penetrated this field sufficiently or formed a merely superficial idea of it from lecturers or brochures will certainly judge it from his own standpoint, as the fantasy or dreaming of a few people alienated from the world and its affairs, who indulge in curious notions about life and its foundations. It must be admitted that such a judgment is perfectly comprehensible if one does not go deeper into the subject; and though we cannot deal today with the deeper facts—having a special theme to speak upon—I nevertheless intended to bring to your notice several of the principal facts of this Spiritual Science. And even when such facts shall have been named and described, a feeling, quite honest, may easily arise within the minds of our contemporaries to the effect that all this is a most curious viewpoint.

Spiritual Science as a whole rests, in the first place, upon the preconception that all that surrounds us in the world of sense—all we can perceive through our senses and understand with our intellect—which is bound to the senses—is not the whole world, but that behind it all lies a spiritual world. And this spiritual world lies not in some undefined “beyond” but surrounds us here and now in exactly the same way as color and light phenomena surround a person born blind. But in order to perceive our environment we need an organ of perception. And just as a blind man cannot see color or light, so man of our age cannot, as a rule, perceive the spiritual facts and beings surrounding him here if he possesses only his normal powers of perception. But when we are lucky enough to perform a successful operation upon a blind person, there comes to him the moment of and “awakening” of the eye, and what previously did not exist for him—color and light, now flows into him. A new world is now perceptible to him. In a similar manner a higher awakening is possible on the Spiritual plane—that awakening which leads to initiation into the world of spirit. To use Goethe's words: there are spiritual eyes and ears, but human souls are not, as a rule, advanced far enough to use these. But when we apply the means and methods calculated to develop these powers, something happens within us similar to the new power given to the man born blind through the operation. A man becomes “awakened” when these new eyes and ears are opened; a new world surrounds him—a world that was always present, but remained invisible to him before his awakening. And now, when he has advanced thus far he learns to make his own the various sources of knowledge which illuminate life, give him power and security for his work and the ability to penetrate into the fundamentals of human destiny and the secrets of it.

One of these cognitions—one of those appearing to modern man, if not crazy, at best chimerical—shall now be dealt with, if only introductorily. It is the restoration or revival of a primeval process of perception, it's continuation upon a higher plane, pure truth which only comparatively recently has been attained for a lower plane. Humanity as a whole has a very short memory for great events in the world of spirit; hence little is thought to-day of the fact that in the 17th century not only the laity but also scientists believed that from riverslime lower animals, even worms and fishes, could develop. It was the great naturalist Francesco Redi who first said that no worm nor fish issues from riverslime unless a worm or fish germ has first been deposited therein. He said that life can spring only from life, and from this assertion we realize that it is only a superficial, inexact observation which can conclude that from lifeless slime can evolve life in the shape of fish or worm; accurate examination shows that we must go back to the living germ, and that this germ can only attract from out of its environment the forces contained therein in order to bring to the highest state of development all that reside as life within the germ or seed.

Redi's precept that life develops only from life is in modern science recognized as self-evident. But when Redi, in his day, gave utterance to it, he barely escaped the fate of Giordano Bruno. It is the same with the evolution of man. First, a truth pronounced thus brings accusation of heresy; then it becomes self-evident and common knowledge of humanity. What Redi did for natural science is to be done for the spiritual man through Spiritual Science by transferring Redi's precept through the cognition of the awakened spiritual eye and ear to the psychic sphere. And then this precept runs: the Psycho-Spiritual can develop only from the Psycho-Spiritual, in other words, it is an inexact method of observation that claims the genesis of a man being dependent only upon father, mother and ancestors. As we must return from the living worm to the living worm-germ, so we have to go back in the case of man, who has evolved from the germ to a definite being, to an earlier spiritual existence and realize that this being, which enters life through birth, only attracts from his physical ancestors the powers for his own development, as does the worm from his lifeless surroundings. And by corresponding extension of Redi's precept we get another: The present life, entering existence through birth, leads not only back to physical ancestors, but through the centuries to an earlier, psycho-spiritual condition. And if you delve yet deeper into this idea, you'll find it shown quite scientifically that there are not only one, but repeated earth lives; that that, which resides in us as life between birth and death, is a repetition of a psycho-spiritual condition already present in earlier stages of existence, and that our present life is, in its turn, the starting point for succeeding lives. The psycho-spiritual comes from the psycho-spiritual, returns to the psycho-spiritual which existed before birth and which descends from the spiritual world to exist in a physical incarnation. From this point of view we observe something very different when we, for example, study a child from the position of parent or teacher, and see the gradual development of inner powers. At birth we are confronted by something indefinite in its features; then we notice how step-by-step something is developed from within, becoming ever more and more definite—something not inherited, but issuing from a former life. We see how, from birth onwards, this psycho-spiritual center develops by degrees through the talents.

That is the message of Spiritual Science today in relation to repeated earth lives. Today it may be considered as dreaming—like the conviction uttered by Francesco Redi in the 17th century—but tomorrow, in the not-too-distant future, it will take its place as a self-evident truth, and the sentence: the psycho-spiritual comes from the psycho-spiritual will become the universal possession of humanity.

In our day the heretic is not treated as he was formally. He is no longer delivered to the stake, but looked upon as a dreamer and fool speaking from some fantastic imagination. He is made ridiculous by those who sit upon the lofty seat of science saying that all this is irreconcilable with true science, unaware that it is the true, pure science which is demanded by this truth. We could give hundreds of such truths that would show how Spiritual Science can illuminate life by demonstrating that an immortal germ resides in man, a germ which goes into the spiritual world at death, to return again to physical existence when its task in the higher world has been completed, so that new experiences may be gathered which are once again carried into the realms of spirit through the gates of death. We would see how the bond created between man and man, from soul to soul in every walk of life, those attractions of the heart uniting one soul with another—can be explained by their earlier creation in former life conditions; and how those new inner connections and sympathies formed today do not cease to be when death passes over physical life but are immortal like the human soul itself; how these accompany us through the world of spirit and later live again in future earthly conditions and new incarnations. And it is only a matter of further evolution for man to remember his former earth experiences—those psycho-spiritual events of earlier lives and conditions of existence.

These truths will, in a not very remote future, permeate, as necessary concepts, human life, and man will gain power, hope and confidence from these. Today we can only see that a few people in the world are, through their healthy sense of truth, attracted to what spiritual investigators can communicate of their experiences in the spiritual world. But true knowledge of the facts of spiritual science will become universal among men as a result of earnest search for the truth. And all those who have trodden the path of this research in the past have always given to mankind the profound wisdom and understanding which is today offered again them by Spiritual Science.

Let's consider an example taken from a time that lies very near to our own—the example of Goethe, and also the work which occupied him during his whole life as his greatest most comprehensive: his “Faust”.

Where we thus approach Goethe and try to illuminate his striving with the insight given us a Spiritual Science, we can begin very early. True it is, that from his predispositions one can discern the state of his soul and spirit. Everything within him which urged him to seek a spiritual background behind all the phenomena of nature was an early predisposition. We see the seven year old boy—Goethe—who could have absorbed quite ordinary ideas from his environment as any other boy would be able to do; but that did not satisfy him. He himself tells us so in his “Poetry and Truth”. There we see this boy begin something quite extraordinary in order to express his longing for the Divine. He takes a music stand from his father's effects and transforms it into an altar by placing upon it all kinds of minerals and plants and other products of nature from which the spirit of nature speaks. With a certain premonition this boy-soul builds an altar, places a candle upon it, takes a burning-glass, waits for the first rays of the rising Sun, gathers these with his glass and focuses them upon the candle 'til the smoke rises. And in advanced age he remembers how he, as a boy, sends his pious feelings to the great God of nature Who speaks through plants and mineral and sends us His fire through the rays of the Sun. All this develops further in Goethe. We see how it comes to expression, at a more mature age, after he arrives in Weimar and is called as advisor to the grand Duke—in the beautiful prosahymn, in which he says: Nature, we are surrounded and embraced by thee, unable to leave thee, and unable to enter deeper into thee. Unwarned and unmasked she takes us into the cycles of her dance, hurrying along with us until we fall exhausted from her arms. Not we, but she has done what is done; she thinks and meditates perpetually, looks with 1000 eyes into the world.—And again, later, he says in the book about Winckelmann “Antiques”: “When the healthy nature of man acts as one whole; when he feels himself in the world as in a great, beautiful, majestic and worthy whole; when that harmonious ease endows him with a pure, free rapture, then would this universe, could it perceive itself, feel itself at its goal and admire, joyfully, the culmination of its own being and evolution”. In this manner did Goethe sense how everything living and moving in outer nature celebrates a new resurrection in the human soul, and how a higher nature—a spiritual nature—is borne out of the soul and spirit of man. But only gradually does Goethe fight his way to full clarity of spiritual knowledge of nature. And in nothing else do we see plainer and clearer how Goethe during his entire life remained striving, with rest, to transform his knowledge again and again and so to rise to a higher stage than in his life's work—“Faust”.

In his earliest youth he began to incorporate into his poem all that filled his longing and feeling soul; and as aged man, in his last years, shortly before his death, he completed this work upon which he had spent fifty years of his life and laid into it the best fruits of his existence. At his death the second part lay there sealed, like the great testament to be bestowed upon humanity. It is a significant document, which we understand only if we follow Goethe in his efforts to win through to cognition. We find him, for example, a student at the University in Leipzig. He should have become a lawyer, but this occupied him only as a secondary interest. An unconquerable urge towards the secrets of the world—toward the spiritual—already existed within this young student, even in those days. He therefore absorbed all that Leipzig had to offer on natural science, and to hearken to the world for her problems of existence. But in order to transform what natural science offered him, into that urge which permeated all his inner forces, and aimed not at abstract knowledge, but a warm perception of the heart, he needed for its development a great experience—one that leads man to that knowledge in reality—the gate towards which we gaze with uncertain feelings and which shuts away from the normal human being of today the super physical, the invisible—the gate of death. Death passed him by at the end of his studies in Leipzig. A severe illness brought him near death's door. Hours, days, passed by where he felt that that mysterious portal would open to him at any moment and let him pass through. The exceptionally powerful urge towards knowledge demanded the higher degree of endeavor. And with this developed mood of perceptive he returned to his native city Frankfurt. There he found a circle of persons at whose head stood a woman of deep, extensive ability: Suzanne von Klettenberg. Goethe has erected a wonderful monument to her in the form of “The Confessions of a Beautiful Soul”. In it he showed that in this soul, which he at that time became spiritually intimate, something lived that cannot be expressed in any other way than to say: in Suzanne von Klettenberg lived a soul that endeavored to contain within itself the Divine and through this find the Divinity interpenetrating the world. Through this circle Goethe was introduced to studies which, were they applied today to any truly modern man, would appear crazy. They were medieval writings, and Goethe absorbed their contents. Anyone who today should study these could do little or nothing with them. When one observes the remarkable signs therein, one asks: what really is all this as compared with today's striving after truth by our science? At that time there was one book, The Golden Chain of Homer—Aurea catena Homeri. When opening this, one finds a remarkable symbolic drawing—a dragon full of life in the upper half circle bordering on another dragon, one which is dried-up and dying. Various signs are connected with this: symbolic keys, two intersecting triangles and the planetary signs. All this is mere fantasy for our contemporaries of a scientific bent, because they know not what to do with them. Goethe feels that they represent something. They do not express directly something to be found here or there in our world. But if these symbols are allowed to work upon us by, so to speak, becoming blind and deaf to our physical environment, letting only these signs act upon us, then we experience something highly peculiar—we feel, that the soul becomes aware of something that has been asleep—like a spiritual eye which has opened. And if one has sufficient perseverance, one takes to what is called meditation and concentration which so develop the soul that, as an actual fact, something like a spiritual eye operation is performed and a new world makes its appearance. Such a new world could not disclose itself to Goethe at that time, for he had not developed so far. But in his soul arose a presentiment that there exist keys for that spiritual world and that one can enter it. We have to realize this mood of Goethe's: The living sensation or feeling; something within me becomes active, compelling me to the belief that something exists which leads into the world of spirit. But simultaneously he feels his powerlessness to enter that world. If at anytime Goethe had been identical with Faust, we could say that he was in the same position as Faust when we see him at the beginning of the first part, where Faust, after studying the most varied departments of science, opens books containing those signs and symbols, feels himself encompassed by a spiritual world, but lacks the means of entry. But Goethe never was identical with Faust in that way; one part of him was Faust, but he himself grew beyond that part of himself. And so developed that which transcended Faust, through his disregard of any inconvenience, more and more and his continuous striving brought him to the conclusion that one cannot get behind the secrets of existence at one bound, not through formula and incantations, but through the patient and energetic effort to penetrate all that surrounds us in the physical world—gradually, step by step—with a true, psycho-spiritual perception. It is easy to say: this higher knowledge must arise in the soul. True, but it arises in its true form only if we are striving with patience and endurance to recognize, step-by-step, the real nature of the phenomena of the physical world and then, behind them, seek the spiritual. But Goethe could compress all this, could see it all in a different light, with what he had gained in his Frankfurt period.

Goethe came from Frankfurt to this city—Strassburg—we could indicate much that has here led him higher. Especially characteristic was the effect upon him of something that has so great a significance for this city—the Cathedral. The idea behind this building came to him and he understood why each single line must be as it is. With spiritual perception—gained during his Frankfurt meditations—he observed each triangle, each angle of this beautiful erection as part of the whole; and in his soul this great idea of the architect celebrated a resurrection and he believed he could recognize the thought, the idea, behind it. And so we could mention many instances where, so to speak, a marriage took place in his soul between his inner perception and the things it absorbed from the outer world. It is therefore not to be wondered at that, when later he returned to Weimar, he began to take up natural science from a new angle—botany, zoology, osteology, etc. and consider them all in the light of letters which together produce the book of life and lead into the secrets of existence. Thus originated his studies of the development of plants, of the animal world, in the same manner as he dealt with these subjects during his student days, except that everywhere he sought the spirit behind the sensual phenomena of existence. So we see him during his Italian Journey consider, on the one side, art, and nature's creations on the other, as he studied the plant world so as to recognize the spirit ruling within. Great and beautiful are the words he wrote to his friends who were familiar with this kind of spiritualized natural science: “Oh, everything here appears to me in a new guise; I would like to travel to India and there study, in my own way, what is already discovered ...” that is, study it in a manner demanded of him by his development. We see how he considers the works of art he meets with. He writes in one letter: "This much is certain, the old artists possessed a knowledge of nature and as sure a conception of what can be presented and how it must be presented as had Homer. Unfortunately is the number of works of art of first-class value much too small. But when one sees them one has nothing else to wish for as to understand them rightly and pass on in peace. These sublime artistic creations are, like the highest of man's natural works, built up in accordance with true and natural laws; everything imaginary, arbitrary collapses; there is only necessity—there is God”. Just as the great Spirit of Nature spoke to the boy of seven from his self constructed altar, so now did the great Spirit of Existence in the world of Spirit speak to him through the works of art which he looked upon as a unity. Thus did Goethe advance more and more towards the contemplation of the unity (of things) by energetic and devoted work. He could now quietly await the moment when, out of his observations, there should grow a real cognition of the world of Spirit, a true Spiritual Science, which we meet - transformed by the artistic treatment, in his “Faust”.

The first parts of “Faust” thus display the mood of a man who suspects the mysteries of existence but cannot penetrate them. We see then how Faust lets himself be influenced by those signs which surround him with the spiritual, and also that he is not yet ripe to really feel this spiritual environment. This is shown by the lines where Faust is acted upon by the symbolic signs of the macrocosm and the Earth spirit and the latter appears before him. With wonderful words Faust characterizes the Earth spirit. We perceive how he suspects that the planet Earth is not simply that physical globe which is described by natural science, but has within it a soul, as our physical body contains a spirit.

In the currents of life, and action's storm, I float and wave With billowy motion! Birth and the grave, A limitless ocean, A constant weaving With change still rife, A restless heaving, A glowing life—Thus time's whirring loom unceasing I ply, And weave the life-garment of deity.

That is the spirit residing in the Earth, as our spirit lives in us. But Goethe presents to us Faust as unripe, his spirit as incomplete. He must turn away from that fear-inspiring sign like a crooked worm. The Earth spirit answers him: “Thou'rt like the spirit thou dost comprehend, not me!” Goethe's soul knew, if only surmisingly, that we must not be satisfied with any of the steps we take, but strive ever higher; that we cannot claim to have achieved something but must go forward yet further. Goethe centers upon these mysteries his assiduous studies, and we now see him growing. The same spirit whom he first called and of whom he could only say “Dreadful Shape”, Goethe addresses through Faust after Goethe himself has attained a step higher, subsequent to his Italian Journey, regarding which I said that he endeavored to penetrate both nature and art according to his lights. Faust is now of the same frame of mind as Goethe himself. Faust now stands before the spirit and says:

Spirit sublime! Thou gav'st me, gav'st me all.
For which I prayed! Not vainly hast thou turn'd
To me thy countenance in flaming fire:
Gavest me glorious nature for my realm,
And also power to feel her and enjoy;
Not merely with a cold and wondering glance,
Thou dost permit me in her depths profound,
As in the bosom of a friend to gaze.
Before me thou dost lead her living tribes
And dost in silent grove, in air and stream
Teach me to know my kindred. And when roars
The howling storm—blast through the groaning wood,
Wrenching the giant pine, which in its fall
Crashing sweeps down its neighbor trunks and boughs,
While with the hollow noise the hill resounds:
Then thou dost lead me to some shelter'd cave,
Dost there reveal me to myself, and show
Of my own bosom the mysterious depths,
And when, with soothing beam, the moons pale orb
Full in my view climbs up the pathless sky,
From crag to dewy grove, the silvery forms
Of bygone ages hover, and assuage
The joy austere of Contemplative Thought.”

Here we see Goethe, and with him Faust, arrived at the height where he will not again turn away from the Spirit whom he had wanted to reach at one leap. Now this spirit faces him as one from whom he does not need to turn. Now he recognizes him in everything living, in all the kingdoms of nature, in the forest and water, in the still bush, in the giant pine, in storm and thunder. And not only in these. After his appearance in the magnitude of nature he knows him also within his own heart: his secret, profound wonders are revealed.

That is a step forward in Goethe's spiritual perception and he takes no rest, but endeavors to make still further progress. We then see how he, encouraged by Schiller, he tries to go still deeper, especially during the nineties of the 18th century. These years brought him the possibility of transcending that indefinite characteristic of consciousness of the spirit limited to the conception that in everything there is spirit. He succeeded in grasping this spirit in the concrete. But Goethe needed much preparation before he was able to present the life of the human spirit in the sense that the psycho-spiritual can arise only from the psycho-spiritual. That Goethe never neglected the effort to enter still further into this, is shown by various works created before the completion of the second part of “Faust”; and the degree of his progress in that direction is found in that second part. Many turned away from Goethe when they came to know him—an introspective Goethe—in the “Pandora”. Even today we hear it uttered: the first part of Faust is full of life, breathes direct naturalness; but the second part is a product of Goethe's advanced age, crammed with symbolisms and artificialities. Such people have no idea of the eternal wisdom embodied in this second part, a wisdom to which Goethe could attain only in the evening of his life, and leave it as testament behind him. And, because of this, we can understand Goethe, in connection with many works which already breathe the spirit of Faust, writing lines from which we see Faust presented as a contending soul—a soul into which a new element has penetrated. We realize it in his anger poured out over those who have called "Faust" and inferior work of age. He says of them:

My Faust some people praise
And what not else
That I in writings phrase
To their advantage tells.
The oldest tag-and-rag
Pleases the pit;
The rabble cannot see
There's more in it.

(My Translation. P.S.)

Here Goethe has for once clothed his opinion in words which he thought justifiable in reference to those who believed that only Goethe's more youthful accomplishments had any value; those who would not ascend to the work of his maturer years.

After Goethe has introduced his Faust to the life that closely surrounds us, has had him experiencing that wonderful Gretchen-tragedy, he leads him out into the great, exterior world—the world of the Emperors Court. Goethe here will show that Faust shall really enter in spirit into the secrets of this world. And then he was to be led into the true spiritual world—the Supersensual.

In the very beginning of the second part we see how Goethe has Faust surrounded by diverse spiritual beings in order to indicate that he was not only to be introduced into an exterior physical world, but should experience all that can be experienced by one whose spiritual eye is opened and whose spiritual ear sensitized. Hence does Goethe show us in the second part the essence of the human soul—of human evolution. What are Faust's experiences to be? The perception of the super-physical world into whose mysteries he is to be initiated. Where is this super-physical world?

Here is an opportunity—if we consider the spiritual content of Faust—in the first place to become occupied with Mephistopheles—that spirit who environs Faust from the beginning, who plays his part in everything Faust undertakes. But only in the second part, where Faust is to be introduced into the world of Spirit, can we realize the actual role Mephistopheles plays. After Faust has passed through the events in the Imperial Court, he begins to see that which is no longer a part of the physical world—the spirit of Helena, who lived many centuries ago. She has to be found for Faust. But that is impossible in the physical world; so Faust must descend into the spiritual world. Mephistopheles has the key to that world, but cannot enter there himself. He can describe it reasonably; he can say: you will descend, or we may say—ascend; and he then actually describes the world into which Faust is to submerge in order to familiarize himself with it and therein find the spirit, the immortal, the eternal, that remains of Helena. A word is sounded—a wonderful word—: Faust shall descend to the Mothers. Who or what are the “Mothers”? One could speak for hours to explain what they are. Here we need only say that the Mothers were for spiritual science at all times that which man learns to know when his spiritual eye is opened. When he looks into the physical world, he sees all things limited, bounded; when he enters the world of spirit he merges with something from which come all things physical, as does the ice from a pond. Just as someone unable to see water would say that there is nothing but ice which towers up out of nothing, so can a man who is ignorant of the spirit, claim that only physical things exist. He does not discern the spirit within and behind the physical, out of which all things physical are formed, as is ice out of water. There, at the foundation of physical things, no more discernible by the physical eye—there are the Mothers. Mephistopheles is that being which is to represent the kind of intelligence able to understand only the things formed in outer space, though aware of the existence of a spiritual realm, but unable to enter it. Mephistopheles stands at the side of Faust as today the materialistic thinker stands by him, saying: O, you Spiritual Scientist: you Theosophist: you want to look into a spiritual world? Why, there is nothing in it; you are only dreaming! And to this Materialist, who wants to build upon what the microscope and the telescope disclose, but denies all that lies behind physical appearance, the Spiritual investigator calls: “In your nothing I hope to find the All.” Thus the materialist thinker compared with the spiritual man who hopes to discover the spirit where the other perceives nothing. These two powers stand in opposition eternally. And from the very beginning Mephistopheles stands before Faust as the Spirit who can lead to the door, but no further. The Theosophist or Spiritual Scientist does not say that physical science is valueless and unnecessary, and possesses the key only. Instead he maintains: We must take this science earnestly and study it, and although the key is in its hand, it leads us to where the true spiritual life can finally be found.

Then Faust descends into the realm of the Mothers—the spiritual world; he succeeds in bringing up with him the spirit of Helena. But he is not ripe enough to unite this spirit with his own soul. Hence the scene where desire stirs in Faust, where he wishes to embrace the archetype of Helena with sensual passion. He is therefore thrust back. That is the fate of everyone who seeks to approach the Spiritual World harboring personal, egotistical feelings; he is repelled like Faust. He must first mature; must learn the real relationship between the three members of man's nature: the immortal spirit which goes on from life to life, from incarnation to incarnation; the body, commencing and ending its existence between birth and death, and the soul between the two of them. Body, soul and spirit—how they unite, how they mutually react—that is the lesson Faust must learn. The archetype of Helena, the immortal, the eternal, that passes from life to life, from one incarnation to the other, Faust has already tried to find, but was then immature. Now he is to become ripe so that he is worthy to truly penetrate into the spirit realm. For this purpose he had to learn that this immortality comes to man only when he can be re-embodied repeatedly within physical existence—have new lives extending from birth to death. Therefore must Goethe show how the soul lives between spirit and body, how the soul is placed between the immortal spirit and the body which exists only between birth and death. The second part of Faust shows us this.

Goethe conceals the soul in that wonderful form about which investigators of his Faust have little to say, while spiritual investigators who are experienced perceive therein the archetype of the soul. That form is nothing else than the Homunculus—the little man. It is a picture of the human soul. And what has this soul to do? It is the mediator between body and spirit; it must attract all the elements of the body out of all the kingdoms of nature in order to ally itself with them. Only then can it become united with the immortal spirit. In that way we can see how Faust is led by the Homunculus to the classical Walpurgisnight as far as the natural philosophers Anaxagoras and Thales who have investigated the origin of nature and life.

And there is given that true teaching of evolution which says, that not only is the animal at the foundation of man's development but a soul-element that gathers together the elements of nature and with them gradually commences to build. Hence Homunculus receives the counsel: You must begin with the lowest kingdom and rise higher and higher. The human soul is, in the first place, sent to the mineral kingdom. There man is informed that he has to pass through the vegetable kingdom: there the soul gathers all the natural elements so as to develop further. It is expressly said: “And up to man thou hast sufficient time.” There we see approaching the spirit of love, Eros, after the soul has formed the body from out of the kingdoms of nature. There the soul unites with the spirit. Body, soul and spirit are united. That which is the soul of the Homunculus, with its newly organized body, comes into union with the spirit of Helena who now, in the third act of the second part, can appear to us incarnate. The teaching of reincarnation we see artistically and practically interspersed in the second part of Faust. One cannot unite with Helena by approaching her with stormy passion, but must experience the mysteries of existence in reality—pass through rebirth.

Goethe, in his days, was as yet unable to express the idea of reincarnation as we do today; but he inserted it into the second part of Faust nevertheless. Hence he could say to Eckermann: I have written my Faust in a way suitable for the stage; and the illustrations presented are, exteriorly, sensually interesting for him who will see only the exterior—the sensual. But the initiated will at once perceive that profound spiritual truth has been included in the second part of Faust. And so has Goethe indicated that we can find his life conception—his spiritual attitude—in this work; and we can now understand that Goethe could demonstrate in this reunion of Faust with Helena the nature of true mysticism.

Faust unites with the spiritual world. Not an ordinary child is the result, but Euphorion who is just as true as he is poetic. Just as truthfully does he show, what comes to life in our soul when it unites with the spiritual world—when the soul penetrates into the secrets of the world of spirit—in it's evolution a moment arrives which is of enormously profound meaning for the soul. Before the soul progresses further, it experiences, only for short moments, its unity with the spiritual world; it knows, for quite short periods, what the spiritual world is. Then it is as if, from out of this spiritual perception, were born a spiritual child. But then again come the moments of ordinary life, when this child vanishes into the spiritual world. This one has to grasp vitally with one's whole heart, and one feels how Euphorion, the spiritual child of the mystic, and despite all poetic truths of life, sinks down into the realm of spirit into which Faust cannot, as yet, quite enter; but how he also draws across something else. It is an experience of the spiritual investigator, the seeker, when our soul has her hour of really feeling her relationship to the spiritual world, and where the knowledge, or perception, appears like the child of a marriage with the spiritual world. Then the soul has the profound experience—when returning to everyday life—of losing or leaving behind the best of her possessions. It is as though our own soul might altogether escape and remain in the spiritual world. If one has felt this, one hears the echo of the spiritual words of Euphorion who has descended and calls from out of the depths:

Leave me in realms forlorn,
Mother, not all alone!

This voice is known to the true mystic—the voice of the spiritual child calling to our soul as its Mother.

But this soul must go on. She must be severed from all that is only personal desire. Quite impersonally must we merge into the spirit existence. As long as there remains one selfish aim, one tinge of self-will, we will fail to perceive the spiritual world. That is possible only when every personal interest is eradicated. Only then can we really grasp the world of spirit permanently. But even then come various moments—after we have gone through the one that forces us back into the physical world—moments which deprive us of all mysticism for prolonged periods. They are those moments of which we must say: Yes, when we have overcome all that savours of selfishness and self-will, something still remains, as it did in Faust after he had said that “now I stand upon a free foundation; I will endeavor to gain from nature everything that I can use for the benefit of others.” But he has not advanced so far. As he gazes upon the hut of Philemon and Baucis and the sight attracts him, he shows that the egoism which wishes to experience pleasure through this view is not yet exterminated. He wanted, unselfishly, to create a place for himself within that realm, but could not yet bear the sight of what spoiled the view—the hut of Philemon and Baucis. And once more the spirit of evil approaches him. The hut is destroyed by fire. Now he sees what anyone sees who passes through this development: the anxiety which meets anyone still harboring selfish aspirations which present his ascent into the spiritual world. Here it faces us—this anxiety, here we learn to know it in its true form; and simultaneously it is something which can really lead us to the true spiritual perception. This does not mean that man shall become alienated from this world—feel any antagonisms towards it—but that he shall learn to know what it is that will not allow him to sever himself from it. Through wise self-knowledge we are to face this trouble so that we may become freed from the egotism of the anxiety, and not from the anxiety itself; from the feeling awakened and it is said that it slips through the keyhole. When we come to know this—trouble—not merely feel, but learn to bear it—then we attain that degree of development which opens our spiritual eye. This is presented to us by Faust's blindness in advanced age; his physical site has gone, but he can see the spiritual world. Night penetrates deeper and deeper, but within is a bright light—a light capable of illuminating the world in which lives the soul between death and birth—the realm of the Mothers. Only now can Faust commence his journey into the spiritual world, so beautifully presented by his ascension.

Now can Goethe compress all that Faust has achieved since the time of premonitory striving, the time when he despaired of science and turned away from it, till he gained his highest degree of spiritual perception. This he does in the chorus mysticus which, by its name alone, indicates that it contains something very deep. Here, in this chorus, is to be condensed in few words—paradigmatically—that which offers the key to all the world mysteries: how everything temporal is only a symbolism for the eternal. What the physical eye can see is only a symbol for the spiritual, the immortal of which Goethe has shown that he, when entering into this spiritual realm, even gains the knowledge of reincarnation. He will finally show man's entrance into the spiritual kingdom coincides with the knowledge that what was premonition and hope in the physical is truth in the spiritual; what was aspiration in the physical becomes attainment in the spiritual world.

It may sound almost pedantic if I mention something here which must be known if the final words are to be understood.

Goethe spoke rather indistinctly in his late years because of the absence of teeth. He dictated the second part of his Faust to a writer. As he still retained something of his Frankfurt dialect, several words and sounds were not quite clearly pronounced. Thus has a “G” been substituted for several “Ch's”. For instance, for “Erreichnis” (attainment) was written “Ereignis” (event). Goethe, in his final lines of Faust said “Erreichnis”. Here, the inadequate becomes something attainable or “erreichbar”—to be written with two “r”s and a “ch”. Everywhere, in all Goethe publications, we find “Ereignis”. So little can these Goethe-investigators enter into the sense of the work. The “inadequate” of the physical world becomes the “attained” in the spiritual; what here cannot be described, becomes there a living fact.

Finally we touch that Great Fact, which Goethe incorporated into his final words: the “ever-womanly.” It is a sin against Goethe to say that here he means the female sex. He refers to that profundity signifying the human soul as related to the mystery of the world; that which deeply yearns as the eternal in man, the ever-womanly which draws the soul to the eternally immortal, the eternal wisdom, and which gives itself to the “eternal masculine.” The ever-womanly draws us towards the ever-masculine. It has nothing to do with something feminine in the ordinary sense. Therefore can we truly seek this ever-womanly in man and woman: the ever-womanly which aspires to the union with the ever-manly in the cosmos, to become one with the Divine-Spiritual that inter-penetrates and permeates the world towards which Faust strives. This mystery of man of all ages pursued by Faust from the beginning, this secret to which Spiritual Science is to lead us in a modern sense, is expressed by Goethe paradigmatically and monumentally in those five words at the conclusion of the second part of Faust represented as a mystic Spirit Choir; that everything physical surrounding us in the sense world is Maya, illusion; a symbol only of the spiritual. But this spiritual we can perceive if we penetrate that which covers it like a veil. And in it we see attained what on earth was impossible of attainment. We see that, which for ordinary intellect is indescribable, transformed into action as soon as the human spirit unites with the spiritual world. “The ineffable wrought in love.” And we see the significance of the moment when the soul becomes united with the eternal masculine of the cosmic world. That is the great secret expressed by Goethe in the words:

All of mere transient date
As symbol showeth;
Here the inadequate
To fullness groweth;

Here the ineffable
Wrought is in love;
The ever-womanly
Draws us above ...

How could Goethe say: I have now completed my life's work. It is now almost immaterial what I may do during the rest of my life on Earth.—He sealed up the second part of Faust, and only after his death was it given to humanity, and this humanity will need to concentrate deeply upon Spiritual Science in order to penetrate the mysteries of this powerful work.

It was unfortunately impossible to do more than deal with this subject in a sketchy manner today. One could illuminate by all methods of Wisdom this testament of Goethe for hours and weeks. May humanity enter more and more into its contents! Seal after seal will fall if mankind has the will to penetrate the secrets of this second part. Dumb will be the voices that say: “you seek something which Goethe never intended.” Those who speak thus, know nothing of the depths of Goethe's soul. Only those realize these depths who can see the highest in this work and in all that he condenses in the mystic choir as meditations leading to the spirit.

One could ask why people want to devote themselves willingly to an esoteric life today, and whether it wouldn't be better to tell oneself that if a divine spiritual will wants to let me enter higher worlds it'll do this by itself, and so I'll wait. But if one asked the present, esoteric leaders of the Rosicrucian stream about this, they would have to reply: You're forgetting that you as a man are placed on a battlefield on earth, and namely in the battle of good spiritual powers against Lucifer and Ahriman. Both are trying to recruit the souls of men for their armies.

What does Lucifer want to make out of men? Looked at one-sidedly, he has a sublime goal. We know that the previous embodiment of our earth Old Moon, was the cosmos of wisdom, that it was completely permeated by wisdom. But Lucifer lacked the force of love that's now incorporated in the earth. And so he's permeated with wisdom but he knows nothing about love at all. He has devoted himself entirely to wisdom, he's gotten high on it as it were, and he wants to fill all of earth's children with wisdom.

And this is a big temptation for men again and again. Lucifer's forces live in us, and he in effect tells us: If you take me completely into yourself you'll see all relationships, you'll know everything, and everything will be clear to you.

He wants to give men wisdom without love, which leads to selfish knowledge. Lucifer still thinks that he'll get human soldiers for his army, and he's working very hard to achieve this.

Lucifer is in all knowledge and perception. There's only one place where he can't get at us, and that's when we quite devotedly immerse ourselves in our meditation in wisdom without outer influences—then we escape Lucifer.

And what does Ahriman want? He wants to give men power. Ahriman is a spirit who fell away even earlier. Archangels were men on old Sun, but quite different ones than we are. At that time, thinking was immediately translated into deeds. Men were mighty beings back then. Thought was reality immediately. Wisdom then was not like it was on old Moon yet—it was power; but power without wisdom leads to black magic, to darkening.

We conquer Ahriman through the attitude that we want to devote ourselves to the World Spirit, that we only want to be his instrument, to only let him work in us. If we do our meditation with this attitude we can conquer Ahriman.

We conquer Lucifer by filling our ego completely with the meditation's content. Lucifer can't get into the ego, only into the astral body.

The Christ impulse is love. But love without wisdom would be very bad. For instance we're told that there was a mother who loved her daughter like an idol and wouldn't refuse her anything. Through this wrong training the daughter became a famous poison mixer at the beginning of the 19^th century. The daughter's individuality is now incarnated again as a black magician. It reincarnated so quickly because such beings are practically spit out of the spiritual world.

Lucifer is redeemed by Christ. Men who take Lucifer in on Jupiter will be mighty beings; but it'll be like a burning of these egos in wisdom without love.

Then on Venus one will be dealing with black magic; the condition will be like a spiritual drowning. Men must already have the will for spiritual things now so that pure love can shine on Venus.

Our meditations should gradually bring it about that we press into higher worlds body-free and learn to know and see things there. It's not just a matter of getting into higher worlds but of how we do this—the attitude with which we enter higher worlds must be a good and moral one. Now to begin with it's the case that a man as a sensory-physical being on earth is abandoned by good. He doesn't feel the moral element, the good that could and should speak to him out of the whole of creation any more. To give man freedom Lucifer has as it were pulled the moral element out; a man must now awaken it in himself, find it again and then bring it back to the spiritual, divine worlds.

When a man looks at the sun rising and setting today he doesn't feel any moral impulses streaming to him from it. If it wasn't for Lucifer he would feel: forces flow from the sun that pulse through me in such a way that I know and feel that I'm an I. If a man looks at the moon with what astronomy gives him he then knows that in the time from new moon to full moon and back again there are certain equilibrium constellations, where one first sees a quarter, then a half and then a whole illumined surface. What a man no longer feels is that if the constellations were completely different, if the moon would change its position very slightly beings like men would no longer be able to live in their physical bodies; for reproductive forces flow from the moon. If a man stares at Mercury he can no longer see that without Mercury no connection between sun and moon forces, between ego and reproductive forces would be made. Likewise with Venus he does not feel that without its mild light none of the love relations that make him happy would exist.

Lucifer has completely permeated man's astral body with egoism. This is necessary for the sake of a development towards freedom and independence of the individual. But things should not go so far that a man becomes insensitive to moral things. However this is the case with respect to nature, to the elements, for instance. A man would have to feel from air, fire, water, earth that they're there to create a punishing adjustment for human sins, that living in elemental forces there's a sickening force that we should and must let work on us in order to purify ourselves.-The same words are true or false depending on whose mouth they come from. In Lucifer's mouth “nature is sin, spirit is devil” is mockery. But it's true in the sense developed above, that material nature is supposed to punish us for our sins and that we should feel the spirit in nature as something that makes us sick and brings us suffering. For pains, suffering is the God-given means to recognize egoism and to overcome it. In Lucifer's mouth the word “Ye shall be as Gods” is a lie, but understood correctly it's true. Christ says: “Ye are Gods”—sons of the Godhead. A man is called upon to become a God. What does a modern materialist who divides the world into physical, material atoms want to do? He wants to perpetuate forces of sin. For matter is condensed injustice. Matter must dissolve into spirit again through spiritual development. We must wrest the morality that's placed in nature by divine, world wisdom from it again. Rosicrucian wisdom saw this whole materialistic development coming and so it gave means and showed ways to a heightened morality without which one shouldn't enter higher worlds, for one's own good. Otherwise one might get in, but then one doesn't find Lucifer there as he should approach one as a guide in knowledge of higher worlds, but all the more as a seducer who shows and simulates all kinds of divine spiritual things to one that don't really exist.

We should say Ex Deo nascimur and look up to the moon with an elevated soul, as to the giver of the opportunity to incarnate repeatedly and to perfect oneself on earth in a physical body. In Christo morimur, while looking up to the sun in order to feel oneself as an ego-being, as a spiritual-divine being through Christ, the spirit who is connected with the sun. Per Spiritum Sanctum reviviscimus, while looking up to Mercury and Venus that don't appear in physical copies but become manifest purely spiritually. Because the power of the spirit that teaches men about spiritual love is divided between them and the other planets. Plato still felt as an echo that man is abandoned by the good, that the good lives withdrawn in the deep lap of the Gods when he said: God is good. Christ Jesus said: No one is good except God.

We want to strive ceaselessly towards higher morality so that we become capable of feeling moral impulses out of nature, sun, moon, stars and of bringing the moral element back to the spiritual world, that was taken out of it by Lucifer for the sake of our freedom.