Dying Earth and Living Cosmos E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

These authoritative lectures, delivered during a period of deep crisis and conflict in world history, present a comprehensive spiritual teaching for contemporary humanity. Despite the raging world war, Rudolf Steiner was still actively touring Central Europe whilst simultaneously completing work on his architectural masterpiece, the first Goetheanum, in neutral Switzerland.The building of the Goetheanum – undertaken by a community of people from seventeen nations at war – forms a thematic backdrop to the lectures. In speaking of the walls in the new building, for example, Rudolf Steiner describes how their forms are not confining, but rather express an openness to the surrounding cosmos. Likewise, the carved motifs on the architraves of the wooden pillars are not fixed 'symbols' but are alive and continually metamorphosing . These observations are reflected in Steiner's broader discussions. He speaks of extending and deepening our connection with the world and the cosmos, going beyond our usual narrow limits and definitions to engage in 'community with the realities of existence'. We can do this, for example, with the so-called 'dead', who find it difficult to relate to sense-bound thinking. Rudolf Steiner explains how we can connect with them, greatly enriching our lives and 'making an enormous difference to their souls'. The distinction between fixed symbols and living motifs takes us to the core of anthroposophy, striving never to rest in inert forms of thought. In the field of education, Steiner thus warns about 'external measuring' of pupils and linear models of cognitive learning.Throughout the three lecture courses included here – which together form a kind of compendium of anthroposophy at the time – Steiner touches upon a wealth of absorbing themes, including the 'discovery' of America, the contrast between East and West, the qualities of European 'folk souls', Valentin Andreae's Chymical Wedding, and Darwinism. Regardless of his topic, however, Steiner consistently makes the urgent appeal that we 'grasp reality', looking further than abstract schemes of all kinds – such as social and political 'programmes' – to participate in the cosmos as conscious and fully human co-creators.'

Leseprobe

DYING EARTH AND LIVING COSMOS

The Living Gifts of Anthroposophy

The Need for New Forms of Consciousness

DYING EARTH AND LIVING COSMOS

The Living Gifts of Anthroposophy

The Need for New Forms of Consciousness

Twenty-one lectures given in Berlin between 22 January and 6 August 1918

TRANSLATED BY MATTHEW BARTON

INTRODUCTION BY MATTHEW BARTON

RUDOLF STEINER

RUDOLF STEINER PRESS CW 181

The publishers gratefully acknowledge the generous funding of this publication by the estate of Dr Eva Frommer MD (1927–2004) and the Anthroposophical Society in Great Britain

Rudolf Steiner Press Hillside House, The Square Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2015

Originally published in German under the title Erdensterben und Weltenleben. Anthroposophische Lebensgaben. Bewußtseins-Notwendigkeiten für Gegenwart und Zukunft (volume 181 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand transcripts and notes, not reviewed by the speaker. This authorized translation is based on the latest available (third) edition of 1991 edited by R Friedenthal and S. Lötscher

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1991

This translation © Rudolf Steiner Press 2015

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 473 5

Cover by Mary Giddens Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Editor's Preface

Introduction, by Matthew Barton

DYING EARTH AND LIVING COSMOS

LECTURE 1BERLIN, 22 JANUARY 1918

How spiritual science relates to the tasks of our time

Anthroposophy's relevance today: reference to the Vienna cycle of 1914 and the idea of ‘social carcinoma’. Increased interest in anthroposophy in Switzerland. The cycle ‘Anthroposophy and Academic Disciplines’ in Zurich, 1917. Academia regards history as a branch of science while spiritual science seeks to comprehend it through Imagination. Socialism: its destructive effect when applied to reality. The ‘discovery’ of America. Inadequacy of psychoanalysis. Wilson and Wilsonism.

LECTURE 2BERLIN, 29 JANUARY 1918

Our outward form and inner nature

The outward form and inner nature of the human being. The human being as duality of head and body. The head system and heart system. Rapid head cognition and slow heart perception. Social interaction is largely head interaction. The head is a legacy from a former incarnation, while the rest of the organism becomes head in the next incarnation. Goethe's idea of metamorphosis. The human ether body grows younger. Consequences of spiritual-scientific insights into the human being for education and the social organism. The need to attain to Imagination, Inspiration and Intuition. Adversarial comments by Dr Johannes Mueller. Friedrich Rittelmeyer. Max Dessoir.

LECTURE 3BERLIN, 5 FEBRUARY 1918

The significance of waking and sleeping in human life. Our connection with the dead

Waking and sleeping life in the human being. We are awake in sensory perceptions. Feeling life resembles dream, and will life unfolds in sleep. How the living and the dead are connected. Questions and answers in our communication with the dead. The moment of falling asleep for asking questions of the dead, and of waking up for receiving their answers. The difference between communicating with those who died at a younger or older age. Funerals and memorial meetings. Sympathetic and egotistical grief. ‘Abolition of the spirit’ at the Eighth Ecumenical Council in Constantinople in the year 869 (the human being henceforth only regarded as having a body and soul). The need to recognize the threefold nature of body, soul and spirit.

LECTURE 4BERLIN, 5 MARCH 1918

The connection between the living and the dead. Thinking in accord with reality

Waking and sleeping. Wakefulness only in sensory perception. Dream in thinking life. Affinity of our feeling with dream. The sleeping state of the human will. The connection between the living and the dead. In dialogue with disembodied souls, it is the dead person who expresses the questions of the living; and answers come from within us as questioners. Falling asleep and waking up as important moments for our dialogue with the dead. The difference between those who die young or old, funerals and memorials. Sympathetic grief in relation to those who die young, more egotistic grief relating to those who die when old. ‘Abolition of the spirit’ at the Eighth Ecumenical Council in 869. The need to recognize the threefold human nature once more. Rabindranath Tagore, Alexander Moszkowski. Modern psychiatry and the life of Jesus.

LECTURE 5BERLIN, 12 MARCH 1918

The Human Being's Connection with the World of Spirit

When reflecting on human life try to observe what might have happened but did not during daily life. Seeds in nature and human life that do not develop. The effect of the unconscious. The example cited in psychoanalysis of the lady who ran in front of a carriage. The hands as organ of thinking. Differences between man and animal. Gravity in the human head. A critical evaluation of our own actions shines out through the lotus flowers into time and goes on acting beyond death. Instreaming thoughts of destiny held back by arms and hands at diaphragm level. Radiations that rise from the earth and pass through feet and legs are directed through the lotus flowers.

LECTURE 6BERLIN, 19 MARCH 1918

Sense of community and feelings of gratitude as a bridge of connection with the dead

Making contact with the dead. The dead prefigure Jupiter conditions. The significance of the hierarchies for dialogue with the dead. Developing a sense of community and commonality with the realities of existence. Human community as organism. The nature of memory. The process of memory development. Cultivating a sense of gratitude for every impression, even unpleasant ones, creates ‘spiritual air’ in which the dead can speak to the living. The possibility of receiving illumination.

LECTURE 7BERLIN, 26 MARCH 1918

Trust in life and soul rejuvenation as a bridge of connection with the dead

Moods of soul that can form a bridge to the dead: 1) Gratitude for all experiences life brings, including painful ones; 2) Developing a sense of community with all life; 3) Trust in life; 4) Rejuvenating the soul throughout life. The importance of such feelings in education and teaching. The human being as duality of head and the rest of the organism; the head as older, the organism as younger entity. The heart develops more slowly than the head. Renewal of the head by the rest of the organism. Cultivating the artistic element and the life of imagination in education and teaching. The individualism of human souls between birth and death due to the physical and ether body. Soul distinctions between death and rebirth due to each soul's affinity with a very specific star constellation.

THE LIVING GIFTS OF ANTHROPOSOPHY

LECTURE 8BERLIN, 30 MARCH 1918

Folk souls and the Mystery of Golgotha

The earth as ensouled being. Different forces at work in diverse regions of the globe. Human dependency on these forces. The folk souls. How the folk spirit works through material processes. Italy: action of the folk spirit through the air. France: action of the folk spirit through the watery element. Britain: action of the folk spirit through subterranean forces. Russia: action of the folk spirit through light radiating back from the ground. Central Europe: action of the folk spirit through warmth upon the head. The contrast between East and West. Overcoming our dependency on the folk spirit by understanding the Mystery of Golgotha.

LECTURE 9BERLIN, 1 APRIL 1918

The relativity of knowledge and spiritual cosmology

The one-sided nature of modern science. The need to shed light on things from various different angles. The spiritual wall erected between heaven and earth by the Copernican view of the universe and Kantian philosophy (theory of cognition). The earth as seen by the human being between death and rebirth: eastern regions of the globe blue-purple, western regions flaming red; centre: greenish. Jerusalem as a luminous crystal form. The spirit is incalculable; we must pass from outward to more pictorial perception. The head contrasted with the rest of the organism. Darwinism and Kantianism are connected with etheric animality expressed in the human head. During Jupiter evolution the human being will have become angelic.

LECTURE 10BERLIN, 2 APRIL 1918

Life between death and rebirth

The need for new ways of thinking. The loss of old spiritual ideas during Roman times, for instance due to destruction of the ancient Celtic mystery centre in Alesia. Certain views, e.g. about the nature of sensory-based thinking, must change radically. Critique of ‘unprejudiced science’ which in fact is subject to the dominant authority of the Council of Constantinople in 869 (abolition of the threefold view of the human being); Wundt, Frohschammer, Dr Johannes Mueller. Threefold development in life between death and new birth: 1) Forming of the ‘soul being’ (Imagination of spirit-corporeal configuration); 2) Development of the ‘life soul’ (Inspiration); 3) Forming of the ‘soul self (intuitive aspect of the soul). Pre-existence as idea for the future, earthly life as a continuation of spiritual existence.

LECTURE 11BERLIN, 9 APRIL 1918

The eternal and the transient

The need to give people access to certain esoteric truths. The mystery of the contrast between the living person and the corpse. The dissolution of the corpse in the universe is an outward picture of I consciousness. After death, three forces bear the various material particles of the human being into the universe: the power to stand upright, and the capacities of speech and thinking. In pictorial terms, these are: one linear force and two spiralling ones. Human flesh tint (the colour of incarnation) as an expression of the world of memory after death. Suppressing such esoteric truths is a way of wielding power in political life. The English-speaking peoples’ efforts to gain global dominance. The contrast between East and West in relation to language. Esoteric knowledge must serve the whole of humanity, not just a part of it.

LECTURE 12BERLIN, 16 APRIL 1918

Thoughts on life and death

Reference to the public lecture the evening before: ‘The Human and the Animal World’. The significance of conception and death in the life of animals. Our human I experience comprises both. In animals, a momentary I consciousness flares up at the moment of death. Conception and death in the human head. Thought is born from the will; in our will impulses, the thought dies into will. The one-sided nature of Schopenhauer's ideas. The brutality of the modern scientific outlook: Hertwig, Mauthner. Strong, courageous thinking is needed. The activity of ahrimanic powers: sundering of the sun from Christ. Julian the Apostate. The law of conservation of matter and energy a mistaken doctrine. Julius Robert Mayer. Ueberweg's History of Philosophy. Joule. Helmholtz. Darwin. Lamarck. Naval Timber and Arboriculture by Patrick Matthew. Hammerling's skull.

LECTURE 13BERLIN, 14 MAY 1918

Spiritual science, practical life and human destinies

The importance of spiritual science for our time. So far it exists in only a fragmentary way. Spiritual science concerns itself with the nature of the human being, his supersensible individuality, birth and death; the evolution of the Earth and cosmos. It offers more comprehensive satisfaction of the human quest for knowledge. The importance for human soul life of perception, thinking, feeling and will. Head, trunk and extremities in the human being. As science regards evolution, this occurs only in the trunk/thorax. The human head develops towards greater simplicity, for instance the human eye where physical development is held back in order to give space for the spirit and soul. Sensory perception and thinking represent a ‘hunger process’ in the head. The action of the I from our past incarnation in sensory perception, and of the life between death and rebirth in thinking. Spiritual science is a remedy to heal the philistinism of our era. Leninism: a coupling of the crassest contrasts. Our era informs feeling with philistinism, will with ineptitude. Tests to assess ‘giftedness’ and suchlike result from ahrimanic influences. Max Dessoir's ‘Beyond the Soul’ given a favourable review in the ‘Kant Studies’ journal.

LECTURE 14BERLIN, 21 MAY 1918

Whitsun lecture

The meaning of Whitsun: individualization. Spiritual science as a kind of Whitsun annunciation. Patience is needed. Spiritual science should flow into every aspect of the life of humanity. Application to the study of history. The human being an instrument enabling the spirit to flow into earthly life from the world of spirit. Our social order considers only the ‘personal’ human being. Caricatures of this outlook in Lenin and Trotsky. We must learn to distinguish the essential from the inessential. Developing a sense for broad world perspectives which spiritual science can open for us. Example: the decline of the British Empire and the transition to pan-Anglo-Americanism. The effects of past spiritual forces in the human soul, similar to the way tones continue to resonate in a melody. The spiritual origins of all life. In our time, concepts must be transformed. Goethe's Faust, and ways in which it is nowadays understood (Faust and Wagner, Faust and Gretchen). The figure of Mephistopheles, his transformation from a luciferic to an ahrimanic figure. Young people approaching spiritual science. University studies nowadays. The Whitsun miracle must be fulfilled in each individual and the whole of humanity.

THE NEED FOR NEW FORMS OF CONSCIOUSNESS

LECTURE 15BERLIN, 25 JUNE 1918

States of consciousness

Dream consciousness, seership. Dreams are pictures of daily reality, which for its part is an image of supersensible reality. The threefold human being: head, trunk and extremities. The head as picture of our past life on earth; exhalation a picture of life between our last death and latest birth; inhalation as a picture of the life between our next death and rebirth. Our extremities are an image of our next earthly life. Our real unity lies in the ether body which perceives growing karma while we are asleep, and former karma in our waking life. The need to acknowledge the idea of repeated lives on earth. A new knowledge of the supersensible in the middle of the third millennium. Otto Weininger prefigured this in caricatured form. Johann Valentin Andreae's Chymical Wedding.

LECTURE 16BERLIN, 3 JULY 1918

The Dornach building

The engineer Reuleaux distinguishes two groups of human beings, those with a ‘natural’ and those with a ‘manganistic’ world-view. The significance of technology, and mechanical as opposed to human labour. The luciferic element in human will as a correlate of the ahrimanic element in outward culture. Reuleaux's ideas about the need to intensify artistic powers in order to balance the destructiveness of material reality. New impulses flowing into art from spiritual science, coming to expression in the Goetheanum building. Its sculptural and architectural forms. The ‘cake tin’. The intersecting cupolas. The columns, glass windows and their motifs, the cupola paintings, the sculptural group. Mention of a book by George Korf.

LECTURE 17BERLIN, 9 JULY 1918

East and West

Until the eighth and seventh centuries BC, people could still look back to their past incarnations. This living vision will return in the fifth post-Atlantean era. In the West, Anglo-American initiate circles seek to suppress any awareness of reincarnation. Souls being materialized by sport. Western humanity of the future is at risk of becoming ‘ghostly’. In the East, acceptance of the truths of reincarnation is suppressed by inner dullness. Soul tragedy relating to the emergence of the Spirit Self. In central Europe we need to reconnect with forgotten cultural currents: Schlegel, Fichte, Schelling, Goethe. Grotesque aspects of today's Goethe Society. Layard's report on what the Cadi of Mosul said.

LECTURE 18BERLIN, 16 JULY 1918

History and reincarnation

Until the eighth and seventh centuries BC, people could look back to their former earthly incarnations and see how these had unfolded on the physical plane; in future we will look back to the soul experiences of former lives. In the intervening period, human self-knowledge was suppressed both by Freemasonry and by the Church. Bernhard of Clairvaux as an example of the soul configuration of his day. Bernhard as representative of the power of faith. The draining of money towards the Orient after the collapse of the Roman Empire. Worship of one's angel instead of a sacred experience of the divine. The tendency of the Crusades to replace Rome with Jerusalem and found an anti-Roman Christianity. The Doge Dandolo. Collecting sacred relics as the basis of capital accumulation. Johann Valentin Andreae and the Chymical Wedding.

LECTURE 19BERLIN, 23 JULY 1918

Human nature and human development

External historical accounts deny that human souls change in nature as the ages pass. An obstacle to perceiving the true nature of the human I: the human being always imagines himself to be sundered into two parts: his body and an abstract I. Our idea of the body is ahrimanic, that of the I luciferic. In reality we should see ourselves as threefold in nature: as we are now, and our past and future incarnation. Mythical representations of these three figures. Christ and the true nature of the human I. The ‘descent of heaven’. Gnosis. Catholic rites. The Church divides souls from Christ. Petrus Waldus. Passages quoted from a book by Hertling, ‘The Principle of Catholicism and Science’, and from Dr B. Muenz, ‘The German Chancellor as Prophet’. The book ‘Life Questions’ by Father Heitler.

LECTURE 20BERLIN, 30 JULY 1918

Contemporary problems I

Three eras in the fourth post-Atlantean epoch: 747–27 BC: loss of the human being's connection with the cosmos; sense of human totality in the Greek period. 27 BC to AD 693: the Church hinders understanding of the Mystery of Golgotha and humankind is directed towards the external world. 693–1413: the human being's connection with the supersensible realm becomes obscured. Bernhard of Clairvaux. ‘Revelation’ and ‘faith’. Modern socialism's rejection of the supersensible a consequence of the laming of supersensible powers by Catholicism. The split between the Church of the East and West: the East becomes subject to luciferic forces, and the West to ahrimanic ones. Affinity between Americanism, science and Jesuitism. Socialism and Bolshevism. The influence of the Catholic principle.

LECTURE 21BERLIN, 6 AUGUST 1918

Contemporary problems II

Today, dead concepts and ideas hinder our vision of the future. Only powers of death and decline are comprehended, not living, growing ones. Example: the law of the conservation of energy. Matter and energy will disappear as Venus evolution approaches. Socialism and Marxism reject all ideas with germinal potency. Through a renewal of the mysteries, we need to perceive with supersensible vision all that grows and develops. Humanity has the task of comprehending Christ as dual being—both as cosmic Christ and earthly Jesus. Jesuitism is fiercely opposed to this. The dead nature of modern science. The socialist Kautsky has inherited a misunderstood Catholicism; Uexkuell, Woodrow Wilson. Americanism. The need to develop Goetheanism further in our time. This is opposed by the Jesuits. Goethe biography by Baumgartner. Words of farewell relating to the branch premises in Geisbergstrasse in Berlin, which will no longer be available for anthroposophical lectures.

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

EDITOR'S PREFACE

The three lecture cycles that comprise this volume were given towards the end of the First World War. Parallel to the first two cycles, Rudolf Steiner was also giving a public lecture series, now published in GA 267. At the same time he was giving lectures in many other cities including Nuremberg, Munich, Stuttgart, Leipzig, Vienna, Prague and Hamburg. Following this tour Rudolf Steiner returned to Switzerland.

This volume concludes the great Berlin lecture cycles which together form a kind of compendium of anthroposophy of the time. Subsequently Rudolf Steiner's work focused increasingly on Dornach and Stuttgart. The Goetheanum building, which was nearing completion, the social threefolding movement, and the development of anthroposophical education associated with the Waldorf School in Stuttgart henceforth took up most of Steiner's time and efforts.

INTRODUCTION

In describing the innovative architectural impulse embodied in the First Goetheanum, Steiner made some key remarks (see lecture 16) which in a sense reverberate throughout this volume in diverse ways. One was about walls—usually confining and space-delimiting structures— whose forms in this new building expressed, as he said, an openness to and connection with the surrounding cosmos. Another was about the carved motifs on the architraves of the building's wooden pillars. These were not, Steiner said, fixed ‘symbols’ but living and therefore continually metamorphosing forms.

Extending and deepening our connection with the world and the cosmos is a primary theme in this wide-ranging series of lectures: going beyond our usual narrow limits, perceptions and definitions to engage in ‘community with the realities of existence’, with worlds we so often remain unaware of; that of the dead, say, who remain with us but find it difficult to live in our self-absorbed and sense-bound thoughts. By cultivating openness and gratitude we can create space for them to greatly enrich our lives, at the same time ‘making an enormous difference to their souls’.

All areas of life would be enriched, in fact, if we could develop greater trust in its depths and mysteries, cultivating what Steiner calls a ‘never-fading hope’ in the knowledge that nothing is worthless, however difficult and stuck it may seem to us; that all experience is a gift if we learn to unlock its meaning.

The distinction between fixed symbols and living motifs likewise takes us straight to the heart of the ‘project’ of anthroposophy: never coming to rest in inert forms of thought—in education, say, where Steiner was already sounding alarm bells about the ‘external measuring’ of pupils in inflexible ‘psychological’ tests, and linear models of cognitive learning—but rather to dwell in the artistic realm of ever-fluid interplay, in subtle perceptions of each child's unique being and development. All this means ‘grasping reality’—he keeps reiterating this—rather than imposing ‘what one wishes’ upon our perceptions, in a rigidifying and deadening gesture. It means looking further than abstract schemas of all kinds—social and political ‘programmes’ for instance—to engage instead with life itself. As William Blake wrote,

He who binds to himself a joy

Does the winged life destroy

But he who kisses the joy as it flies

Lives in eternity's sunrise.

It is a hard task, of course, for we ourselves must then also be as alive as we can be, must reject every comfortably fixed position in favour of an open-mindedness which makes space in us that life itself can fill.

Robert Frost wrote, ‘Something there is that doesn’t love a wall’. Steiner would concur. He keeps asking us, in all kinds of ways, to break through the walls, or mind-forged manacles, we ourselves have constructed, which induce a kind of somnolence in us, curtailing our vision on all sides. In another image he uses here, that of the magnetic needle point to North, he states something simultaneously obvious yet revelatory: that all earthly phenomena similarly point beyond themselves to the invisible forces that configure and create them. In realizing that, in some sense, thoughts are not fabricated by us but given to us if we make the right effort of will to receive them, and likewise that there are orders of being far beyond our own, Steiner invites us to participate much more deeply and fully in the cosmos as conscious participants and co-creators: to become, in fact, fully human.

Matthew Barton, April 2015

DYING EARTH AND LIVING COSMOS

LECTURE 1

BERLIN, 22 JANUARY 1918

MY dear friends, I scarcely need tell you what a pleasure it is for me to be with you again at this difficult and testing time. It has been a long while since we had the opportunity to discuss spiritual-scientific themes; and in these grave times it will be especially apparent that, far removed from mere theory, a science of the spirit must instead be a real and firm foundation that unites human souls. Not only here on the physical plane: it should unite us too with souls at present living in worlds of spirit. This is a special concern for us at this time since numberless souls have left the physical plane under circumstances we have so often spoken of. So many souls in the world are still exposed to trials perhaps graver than any so far seen in history. Quite apart from the general thoughts alive in us as we embark again on these lectures here and elsewhere, I would like to try to specifically formulate words in which our feelings can turn both to those in the thick of combat and to those, too, who have already crossed death's threshold as a result of these events.

Spirits, guardians of earthly souls

who live and weave within these earthly souls

safeguarding and protecting them with love

flowing from universal wisdom:

O hear our plea,

perceive our love

that wishes to unite with your

radiant, helping powers;

that desires to send

our spirit-surrendered love.

And towards those who have already crossed the threshold of death, we send these thoughts:

Spirits, guardians of sphere-borne souls

who work and weave upon these sphere-borne souls

safeguarding and protecting them with love

flowing from universal wisdom:

O hear our plea,

perceive our love

that wishes to unite with your

radiant, helping powers;

that desires to shine forth

our spirit-intuiting love.

For many years now, through the knowledge of spirit to which we aspire, we have sought to approach closer to the being who resolved to pass through the Mystery of Golgotha for earth's healing and for the freedom and progress of humanity. May this being be with you now, in your difficult undertakings.1

It may be that these grave and testing times will increasingly reveal to human souls how important it is to deepen their spiritual focus. If so, this difficult era will not have been in vain for humanity's present and future life. And yet one gets a sense—and I am not saying this as any kind of criticism of anyone, but rather as an appeal to the right and proper feelings—that people have not yet sufficiently learned the lessons of current events. One gets a sense of the need to speak ever more clearly and directly, out of the spirit of our times, to human hearts and souls. You see, voices other than human voices can also speak to us, can resonate mysteriously from present realities that are grievous on the one hand but also profoundly significant.

Everything I can say today, in stumbling and inadequate words, is vivid before me especially because, in my recent trip to Switzerland, I witnessed many things that showed me how our spiritual movement relates to the needs of our time. If you have read the lecture cycle I gave in Vienna before the war2—about human experiences between death and rebirth and everything this involves in relation to human life in general—if you have read this carefully you will know that at the time I pointed to the deeper causes and foundations of events which later came to such dire expression. Reading between the lines of present experiences, of what is now happening, we can find living proof of the truth of what was said then, before the war. At the time I characterized the general ailment of our age in radical terms. Here and there one sees that some lessons have been learned from these tumultuous events. But there are unmistakeable signs, too, especially apparent if one correlates separate and seemingly unimportant things, that human thinking on the physical plane has become very inflexible over the past few hundred years, and that human beings are very slow to take the decisions and adopt the measures they need to. To start with today, I would like to speak about some of the things I experienced in Switzerland. It seems to me necessary for those who are interested in our movement to have a fuller picture of the whole context of its work. But I will only give a few, aphoristic details.

It struck me as especially pleasing while I was in Switzerland that there were some young academics at Zurich University who wished me to give a series of lectures relating anthroposophy to various academic disciplines. In response, I gave four lectures in Zurich,3 relating anthroposophic spiritual science to, respectively, psychology, history, science and sociology, the latter dealing with major social and legislative issues of modern society. I think I am right in saying that there was a certain interest—though naturally it fell far short of what one might wish for—in this relating of anthroposophy to academic disciplines. I showed in these lectures how such disciplines need to be complemented—or one could say made complete—by what can only come from anthroposophically oriented spiritual science, and that they remain only partial disciplines, only half or even just a quarter of what they could be, if they are not complemented in this way. Wherever I was able to give lectures in Switzerland I made sure that I illustrated what was lacking today in this regard, and what we need to do to incorporate developments that can lead society in the right direction. One gets the sense that an initial, strangely powerful resistance to our efforts in Switzerland has not grown less recently but rather intensified, though alongside this resistance a livelier interest has developed too. Since karma led to the building of the Goetheanum in that country, it may be that our work there might have great importance, especially if it is undertaken in the way I sought to shape it: by testifying at the same time to sources of spiritual-scientific enquiry that are concealed within German cultural life especially, but regrettably untapped and disregarded. This sense can fill us with a certain melancholy. There is something tragic about it, but on the other hand also something very satisfying. You see, if we realize this significant and dire fact, that German culture is today condemned as some kind of heresy by four-fifths of the world, we can feel melancholy on the one hand but also very hopeful that an anthroposophically oriented science of the spirit might offer a public voice to German spiritual and cultural life, might be able to give it the voice it has to find if injury is not to be done to the evolution of our earth. If we really speak to people about the spirit, if we speak of the true sources of spiritual life, we will invariably find a way to speak to all human beings irrespective of national differences.

It could also make us melancholy to see that while our efforts in spiritual science have gained some ground it is clear still that a country like Switzerland finds it increasingly difficult to hold its own against fierce encroachments. It is not easy to preserve any kind of independent judgement against pressure from four-fifths of the world. And it is hard in such a country—which may be neutral but in which four-fifths of the world still play a major part—to say everything that needs to be said. Circumstances in the world have been greatly exacerbated.

But in Switzerland we have the advantage that mere words, mere teachings are underpinned by the forms and creative elaboration of our Dornach building, which visibly reveals the aims of our spiritual science and thus can show that this spiritual science, wherever it is permitted to engage in practical life without brutal dismissal, is capable of meeting and mastering the great challenges modern life poses for people today.

In speaking of the relationship between anthroposophically oriented spiritual science and other disciplines and intentions at large in the world today, we need to introduce very new and unaccustomed ideas to people. In their unconscious depths, people have a dim and obscure knowledge that something new must come from somewhere. But their thinking is incredibly inflexible and incredibly slow to absorb new things. A fundamental trait of our modern, fast-moving times is that people think so terribly slowly, as we can see in all kinds of small ways. In Zurich, as I said, it was possible to connect aspects of anthroposophic spiritual science with academic disciplines.4 I spoke in public in Basel before I gave the lectures in Zurich. A little while before I was due to leave Switzerland, I also received a request from Basel, from entirely academic circles, to speak about the relationship between anthroposophic spiritual science and other disciplines. But it was of course too late by then, and could not be done. I mention this for two reasons: firstly because it would have been very important to speak about our science of the spirit in a hall dedicated solely to academic pursuits, and organized by students in Basel; and secondly because it shows how slow people were to take the initiative, arriving, really, as the doors were closing. It is characteristic that people resolve on something belatedly which greater mobility of thinking, a greater capacity to assimilate things, could otherwise lead them to undertake sooner. We ought to discuss such things amongst ourselves, so that we know what we are dealing with. If we consider only one of these themes I have been speaking about recently, we can see that significant developments are needed.

In Zurich I spoke among other things of the relationship we can discern between anthroposophic spiritual science and the history of humanity. Today history is taught to children, and then as a subject at university. But what kind of history is this? It has no intimation, even, of the powers at work in humanity's history; and this is simply because the whole of modern intellectual life appeals to and activates human reason, sets in motion ordinary, supposedly fully conscious ideas and concepts, and then uses these to grasp everything.

Well, it's true; we can grasp the sense-perceptible natural world in this way, and the kind of thinking that has chalked up such great achievements in the field of mainstream science. But the moment people tried to apply this same thinking to history, they were endeavouring to make history into science. In the nineteenth century efforts were made to observe the course of history in the same way as sense-perceptible phenomena. But this can’t be done—simply because historical realities have a quite different relationship with life from phenomena studied in science. What are we observing when we study history? What impulses are at work there?

We cannot discern the impulses at work in history by using the kind of rational enquiry that can be applied perfectly well in mainstream science. The impulses at work in history act in human evolution in the same way as dreams in our dream life. These impulses do not infiltrate the ordinary awareness with which we encounter and master daily life or phenomena studied in science. We can say that historical development is humanity's great dream. The fleeting pictures that play into dreams, though, become clearly delineated in the faculty of Imagination which spiritual science develops. For this reason there is no history that is not at the same time a science of the spirit; and history in the way it is taught nowadays is not history at all.

Herman Grimm5 noted that the historian Gibbon,6 when describing the first Christian eras, only gave an account of the decline and fall of the Roman Empire and not the gradual rise of Christianity, its growth and flourishing. Grimm of course was unaware why a good historian can describe decline extremely well but is nonplussed by growth and development. It is because history, as understood today, can only grasp what goes under and not what grows and thrives, which enters human evolution in the same way that dreams enter our individual lives. For this reason history can only be described by someone who can form Imaginations. Without these, historians—say Ranke7 or Lamprecht8— describe only history's corpse and not the reality at work in historical development; and this is because the impulses at work in history are only dreamed by our consciousness. When ordinary consciousness tries to grasp historical currents it can only do so from a vantage point in the subconscious.

The modern era also offers interesting illustrations of this. If you trace modern developments you will find that in recent decades people's interest in larger philosophical questions has faded almost entirely or, much the same thing, has been stultified by academic theory, has become a kind of small-minded doctrinal disputation. It is not for nothing that a schoolmaster currently heads the world's greatest republic and feels entitled to speak on behalf of the rest of the world.9

If we ask where, in recent decades, one could discern a sense of broader philosophical scope in issues relating to humanity, an almost religious dimension if you like, albeit of a brutal kind, whereas everything else was more or less in thrall to the dead hand of academic dispute, then it has to be said that this was in socialism. There were real ideas here, though ones which never focused on a life of spirit but only on brutish, material realities. Unfortunately no other world of ideas surfaced to counter this one. If we perceive these socialist ideas that rose to the surface of life we find that they are, in a sense, historical ideas, are humanity's dreams. But what kind of dreams? You have to develop a sense for this dream nature of the events in humanity's history. In my lectures in Switzerland10 I tried to demonstrate this by saying the following. Try appointing people who are very clever, but have no understanding at all of what I call dream impulses, to leading positions of responsibility in society; and then it will soon become apparent how quickly it is possible to systematically destroy a state or society. All you have to do is establish a parliament to hold sway over this state or society, and fill it with nothing but scholars and professors. And this will be a sure means of destroying society. You don’t have to appoint professors to these leading positions, since socialist leaders will do it equally well—and the socialist movement has enough professors of its own. One just has to have a sense for such things, and then ask how this whole edifice of socialist theory arose. If attempts were made to introduce these socialist theories in reality—and sad evidence of this may soon be apparent in the East—they could have nothing but a destructive effect. So how did it come about that these socialist ideas took root in human heads, and what is the real nature of these theories?

To answer this we have to have an intimate knowledge of the history of the past four hundred years, and especially of the eighteenth and nineteenth centuries. We have to know that this history is quite different from the way it is portrayed in history books, and that it is really a picture of conflict between social classes. All Karl Marx11 did, in essence, was to establish a theory of what humanity had been dreaming over the past four, or two, hundred years—what actually existed but has now been dreamed to its end and must make room instead for a new era. The socialism he propounded in his theories at the moment when the reality they related to was past shows that human reason draws on what has already gone under, already become corpse, when it employs modes of enquiry that, for instance, are perfectly valid in science. Such enquiry and knowledge show us that the world now stands, in fact, at a point of transition and that people must learn to think differently when they consider humanity's historical developments—which include the present, and future too, that likewise become historical since we approach them through historical development. People will have to recognize that historical development can only be understood through a science of the spirit. We cannot even form a proper picture of very recent events if we don’t employ spiritual science. Let me give you an example which I have often cited recently.12

An important event which occurred between the lines of history, as it were, in Europe in the Middle Ages—we can say these things amongst ourselves, though outsiders would ridicule such an idea—was European humanity's loss of knowledge about the western parts of the world. Connections had always existed, especially between Ireland, England and the region we now know as America. Ireland and England cultivated these connections, and only at the time America was said to have been discovered was a papal decree issued forbidding any such contacts with America. Naturally it was not called ‘America’ back then. This connection with America really only failed at the time the Spaniards ‘discovered’ it. But external historical accounts are so unclear that nowadays people have the sense that in Europe no one knew about America before 1492. Almost everyone believes this. And other similar facts can be discovered through spiritual-scientific sources. Today we stand at a moment of transition when history must be considered from the spiritual-scientific standpoint. But now people might ask, since spiritual science as we see it can only emerge in our present era, how things were in former times.

If we look back to earlier times we find something different, which does, though, relate to what we call ‘Imagination’ in spiritual science. We find myths and legends; and from the power of these myths and legends, these great pictures, impulses—even political ones—were drawn, and were in fact a good deal more real, more in tune with reality than modern abstract teachings about history or socio-economics. You see, what makes human society cohere and determines communal life does not have to be formulated or grasped in abstract concepts. It used to be expressed in mythological form. Today we cannot simply start creating myths again but have to develop Imaginations, and use these to grasp history and, from this understanding in turn, form political impulses that will be utterly different from the phantasms so many people dream up today, or that arise, as I would say, from their abstract and schoolteacherly impulses.

It is not easy nowadays to tell people that historical developments are something that really unfold in the human subconscious rather than in ordinary, alert thinking. And yet this life of history, hidden from human beings, has a great impact on actual events and on human impulses altogether. One can say—and this became apparent in my lectures in Zurich—that people everywhere wish to embrace knowledge that seeks the spirit, but they do so with inadequate means. In Zurich one encounters the discipline of academic psychology, so-called psychoanalysis; and following my lectures some strange exchanges occurred on the subject of the relationship between anthroposophically oriented spiritual science and psychoanalysis. Psychoanalysts approach this world of spiritual science with their eyes blindfolded, in spiritual terms, and are unable to get anywhere with it. Yet this same world is knocking at the door which people nowadays need to open.

Professor Jung13 in Zurich has recently written another pamphlet about psychoanalysis—one of many he has written—and touches there on various issues. But he does so in a way that shows he has inadequate means to embark on all this. One fact I will mention will show you straight away what I mean. Jung cites an example14 that many other psychoanalysts refer to also.

The following happens to a woman who is invited to supper one evening at somebody's house. After supper her hostess is due to depart for a spa town for a health cure. The guests eat supper together, and then the lady of the house departs, as do the others. The woman in question accompanies one group of guests. As sometimes happens after a party, they are walking along in the middle of the road, instead of on the pavement, when a cab comes driving round the corner. All the guests step back on the pavement to get out of its way, but not the lady we’re speaking of. She ran along in the middle of the road in front of the horses while the coachman shouted to her to step away. She kept on running nevertheless until she reached a bridge over a river, where she decided to throw herself over the edge to escape her predicament. She did so, and was saved by the other guests who had run along behind. And since the most obvious thing at this point was to carry her back to the house of her now departed hostess, that is what they did. Here she found her hostess's husband, and was able to spend a few hours there with him in his house.

Consider now what someone with inadequate means can make of such an incident. If we approach it as psychoanalysts, we come upon those secret provinces of the soul that tell us the psyche of the person had a particular experience connected with horses at the age of seven. Accordingly, as the woman left the party and saw the horse-drawn cab, this earlier experience was invoked from her subconscious; and she was so disconcerted by this that, instead of jumping aside, she carried on running in front of the cab. For the psychoanalyst, therefore, the whole incident results from the connection between a current experience and ‘unresolved riddles of the soul’ from former upbringing and so on. But this is to study things with inadequate means. The psychoanalyst is unaware that the subconscious powers at work here are more substantial in nature than he assumes—a good deal cleverer and more subtle than the conscious mind. This subconscious is also often much more courageous. You see, the psychoanalyst does not know that there was a demon sitting in the woman's soul, and that she left the house with the unconscious idea of being alone with the man once his wife had departed. The whole incident was most cleverly arranged by the subconscious; for, you see, one does everything far more certainly and surely if one's conscious mind plays no part in it. The woman ran in front of the horses in order to be saved at the right moment. But the psychoanalyst is unaware of this because he does not assume the existence of a world of soul and spirit to which the human soul is related. Yet Jung does have an intimation of this.15 From the numerous phenomena he encounters, he senses that the human soul is related to numerous other souls. But he has to be a materialist, after all, since otherwise he wouldn’t be an intelligent modern man. So what does he do? He says the following. The human soul—and we see this from all the things that happen to the human soul—is in relationship with spiritual realities outside it. Yet these do not exist! So how can we understand this? Well, the soul possesses a body that is descended from other bodies, and these in turn from earlier ones. This is genetic inheritance, and Jung constructs his thesis around the idea that the soul therefore inherits and re-experiences relationships people once had, say, to heathen gods. These experiences are still in us, he thinks, resulting from physical inheritance, and they become ‘isolated soul provinces’ that the human soul can only free itself from if they are first invoked. He has insight, in fact, into the human soul's need to have a relationship with such things, and understands that they will wreck a person's nervous system if not called up into the conscious mind. He therefore expresses something that is absolutely right in terms of a modern outlook:16 that the human soul cannot be devoid of all relationship to a divine reality without being inwardly deadened. This is just as true, in his view, as the fact that no such divine reality exists! For him, the question of the human soul's relationship to God does not have the slightest connection with the question of God's existence.

This is what he writes. And now let us consider what is at work here. Jung states that the human soul must develop a relationship to God, but that it is equally certain it would be idiotic to assume God exists. Therefore, for the sake of its own health, the soul is condemned to deceive itself by positing a God. This is what Jung writes in his book, really: ‘Deceive yourself that there is a God, otherwise you will fall ill!’

These things can show us that great riddles are knocking insistently at our door, while the modern age tries to push back against them. If people were courageous enough, similar things would surface everywhere. But they are not! I am not saying these things to lock horns with Professor Jung but because I believe that he thinks in a more courageous way than anyone else. He says what he must, given the condition of the modern world. Others do not say such things for they are less courageous.

All such things must be considered if we really wish to grasp what it means, as we discover through spiritual science, that humanity's history, and consequently also the political impulses at work in society, have nothing to do with ordinary consciousness, and that these impulses can only be understood and handled if we develop a capacity for imaginative awareness. As regards what I have often recently called an antisocial view of history within political life, and its chief representative, we might say that Wilsonism needs to be replaced by imaginative perception of reality. But Wilsonism is very widespread, and many are Wilsonians without even knowing it. Names themselves are of no importance. Genuinely important are the realities alive in society. I can actually speak in a more forthright way about Wilson since I gave my verdict on him before the war already, in a lecture cycle in Helsingfors (Helsinki),17 and did not need to wait to find out, during the war, what spirit sits enthroned in America. Many adulatory voices heaped praises on Wilson, but these have gone quiet recently. People have discovered a thing or two—such as the fact that this gentleman on the throne of America, when composing his illustrious Republican charter, merely copied it from one written in 1864 by Don Pedro,18 the ruler of Brazil, only altering the phrases that spoke of South American interests and inserting ‘the interests of the United States’ instead.

Adulatory voices were clamouring in Europe too when Wilson's two books The New Freedom and Mere Literature and Other Essays appeared.19 This was only a few years back—five or six years. People have now learned a thing or two about Wilsonism. But there is a very great deal more to be learned about deeply, deeply incisive modern events. Things that can only flourish in the soil of spiritual-scientific knowledge must be taken very seriously. People often accuse anthroposophically oriented spiritual science of being theoretical, and object that other schools of thought get directly involved in practical life without bothering people about cosmic evolution and suchlike. Such schools of thought, they say, speak of love, universal human love, of what and how one should love. Well, millennia have passed while people spoke about love in this way, and we can see where it has got us. If, instead, you allow the human soul to engage for a much shorter time with a science of the spirit, really engage with it though, you will see that this spiritual science blossoms as love in human hearts. You see, you cannot preach love. Love can only grow when it is properly cultivated—and then it grows. And it is an offspring of the spirit. It is also an offspring of true knowledge and perception, one that does not focus on matter alone but on spirit.

Today, in this introductory lecture, I simply wanted to point to some feelings that may accompany us during this period and could be important. And I have outlined what ground I wish to cover in forthcoming lectures. I will be discussing what can awaken strength, courage and hope in the human soul. I want to speak about all that the science of the spirit can give humanity that is different from what many previous centuries have given it; and I wish to speak of spiritual science as something alive that is not theoretical but can give birth in us to a second, spiritual human being, one that sustains the first and gives it stability in the world. As you know, during the medieval period many people conceived the urgent desire to create gold. Why did they wish to do this? Really they desired something that cannot be realized in ordinary earthly conditions; and this was because they recognized that unless spiritualized, permeated by spiritual impulses, these ordinary earthly conditions can never bring true contentment. Ultimately this is also the message of the Gospels. But people usually overlook the most important things; they criticize the view of the Gospels that the divine realm descended to earth. But is it not here among us? It is! Just not in any outwardly apparent signs. It has to be inwardly grasped. It must not be denied as our era denies it. And this descent of the spirit to earth is also something we will speak about over the forthcoming period.

So today I only wanted to sound an underlying note. In our time it is necessary—for there are now millions of souls who have crossed the threshold of death—to build the bridge to the realm where the dead live. They live amongst us, and we can find them. And how we can do so is something we will be speaking of too, in a renewed way.

LECTURE 2

BERLIN, 29 JANUARY 1918

WE have often considered the saying ‘Know thyself’, whose light shines through every era.20 It stood above the temple of Apollo in ancient Greece and embodies a great, an infinite prompting to develop human and therefore universal wisdom. It is a saying, however, which was significantly renewed and deepened by the impulse given by the Mystery of Golgotha. We will be speaking of all these things this winter perhaps, if time allows, seeking to find our way to the goals they embody.

Today I would like to begin with observations on the human being of a seemingly outward nature, a form of human self-knowledge that appears external but in fact has a powerful initial impetus if we first take possession of it and then draw on it to penetrate our inner nature. I want to begin—though only seemingly—from a consideration of the outward human form.

When mainstream scientists observe this outward human form they do so in a way that is fairly unsatisfying from a higher spiritual standpoint. Science as practised today offers little stimulus for a recognition of really human qualities. You can see from various comments in my book Riddles of the Soul21 what ordinary science has to say on this subject. The book offers important foundations for developing far-reaching insight into human nature, but currently these foundations appear of no concern to science. And anatomy, physiology and other such disciplines offer very little to someone who seriously questions and seeks to fathom human nature by starting with an understanding of our outward physical form. An artistic mode of enquiry actually offers far more in this respect. In many ways, modern science takes us no further. Someone who decides to seek more substantial reality through an artistic, a Goethean mode of enquiry, may perhaps find his way to greater truth today than he will by following the paths of mainstream science. As little as this is apparent today, in future a world-view arising from spiritual science, and originating in a certain human thirst for knowledge, will unite a scientific and an artistic sense of the world in a higher, harmonious synthesis. This will contain much more clairvoyance than exists in the clairvoyance many today dream of—but only dream of.

If we study the human form we can initially perceive something important in it if we turn our gaze—something more or less all of you have done—to the skeleton, this basic framework of the human form. No doubt you have all seen a human skeleton and noted the differentiation that exists between the head and the rest of the form. You will have noticed too that the head is in a sense a self-contained whole which rests as if on a column upon what constitutes the system of limbs, the rest of the human organism. It is easy, in a skeleton, to distinguish the head from the rest of the human form. In the most superficial differentiation of this kind we discover that the head is really more or less spherical: not a perfect sphere, but an approximate one. Now as a spiritual-scientific researcher one has to caution people against basing their search for knowledge on superficial, outward analogies. But this view of the approximately spherical nature of the human head is not superficial. The human being really is a kind of duality initially, and the spherical shape of his head is not in the least random. We have to give full attention to what we see before us in the human head, and first hints of this have been offered as part of our enquiries in spiritual science in the book I called The Spiritual Guidance of Man and Humanity.22 There I indicated that the human head is an image of the whole universe, which appears outwardly to us as a hollow sphere of space.