The Anthroposophic Movement E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Beschreibung

This course of lectures was given at a pivotal point in the development of the anthroposophic movement. Just months before, an act of arson had caused the destruction of the first Goetheanum, and its darkened ruins appeared to reflect the fragmentations within the Anthroposophical Society. Divisions were appearing amongst members and friends, with individual energies increasingly routed to external initiatives and practical projects. It became apparent that a new impetus was needed. In this turbulent context, Steiner delivers these lectures in a calm, lively and informal style. In the last decades of the nineteenth century, he says, a yearning for spiritual nourishment arose within Western culture, and organizations such as the Theosophical Society gained in popularity. Despite his direct involvement in these events, Steiner describes in dispassionate tones how the spiritual movements behind theosophy and anthroposophy were able to work together harmoniously, before an unavoidable separation took place. Steiner's expansive review of the anthroposophic movement is an important narrative account of the developing Western spiritual tradition and the history of the Mysteries. These lectures also offer rare perceptions of the life and philosophy of Rudolf Steiner. Those who identify with the movement he founded will discover revelatory insights to its background and possibilities for its future development within the broader evolution of humankind.

Leseprobe

THE ANTHROPOSOPHIC MOVEMENT

THE HISTORY AND CONDITIONS OF THE ANTHROPOSOPHICAL MOVEMENT IN RELATION TO THE ANTHROPOSOPHICAL SOCIETY

An Encouragement For Self-Examination

Eight lectures given in Dornach from 10 to 17 June 1923

TRANSLATED AND INTRODUCED BY CHRISTIAN VON ARNIM

RUDOLF STEINER

RUDOLF STEINER PRESS

CW 258

Rudolf Steiner Press Hillside House, The Square Forest Row, RH18 5ESwww.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2022

Originally published in German under the title Die Geschichte und die Bedingungen der anthroposophischen Bewegung im Verhältnis zur Anthroposophischen Gesellschaft. Eine Anregung zur Selbstbesinnung (volume 258 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand notes that were not reviewed or revised by the speaker. This authorized translation is based on the third German edition (1981), edited by Dr H. W. Zbinden

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1981

This translation © Rudolf Steiner Press 2022

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 636 4

Cover by Morgan Creative

Typeset by Symbiosys Technologies, Vishakapatnam, India

Printed and bound by 4Edge Ltd., Essex

CONTENTS

Publisher’s Note

Introduction, by Christian von Arnim

LECTURE One

DORNACH, 10 JUNE 1923

Characterization of the anthroposophical movement. Souls who can make themselves at home on earth and homeless souls. Richard Wagnerism as a cultural phenomenon for homeless souls. Hans von Wolzogen. Rudolf Steiner’s observations of life in these circles; mentions that his ‘connection with the spiritual world never broke off in any way’. His acquaintance with theosophists affiliated with Blavatsky. He himself used Goethe’s Fairy Tale as a way to speak about the spiritual world. Blavatsky’s Isis Unveiled and The Secret Doctrine; Sinnett’s Esoteric Buddhism; Herman Grimm’s novel Unüberwindliche Mächte. Rudolf Steiner’s lectures in Berlin on mysticism.

Pages 1-15

LECTURE Two

DORNACH, 11 JUNE 1923

The homeless souls of the nineteenth century inclined towards spiritualism, the writings of Ralph Waldo Trine and the Theosophical Society. The communal body and self-awareness of the Theosophical Society. Ideal of the Anthroposophical Society: ‘Wisdom can only be found in truth’. The central ideas of The Philosophy of Freedom and the endeavour to find a link with contemporary civilization in order to speak about a spiritual realm which is justified on its own terms. The philosophies of Fichte, Schelling, Hegel, Solger, Robert Zimmermann. Rudolf Steiner adopted the name of Zimmermann’s ‘Anthroposophy’. Topinard. Lecturing activity in the Die Kommenden group. The founding of the German Section of the Theosophical Society. Blavatsky’s writings, Schelling and Lawrence Oliphant; Jakob Boehme.

Pages 16-34

LECTURE Three

DORNACH, 12 JUNE 1923

The Blavatsky phenomenon requires real powers of judgement. About the lack of judgement in our time as exemplified by Ohm, Reis, Stifter, Julius Robert Mayer, Gregor Mendel, Semmelweis. None of them received any official recognition for a long time. The effect of Blavatsky’s writings on the secret societies. Jungian psychoanalysis and anthroposophical research in relation to Blavatsky. Jakob Boehme. Increasing hardening of the human brain so that the inner revelations cannot penetrate to the surface. Personal illustration of the inability of our time to make a true judgement: lecture by Rudolf Steiner to the Giordano Bruno Association about Thomas Aquinas.

Pages 35-51

LECTURE Four

DORNACH, 13 JUNE 1923

Blavatsky and her impact. Her spiritual but exceedingly anti-Christian perspective, similar to Nietzsche’s. The reasons for this anti-Christian attitude: up and into the Middle Ages the spiritual world was sought in images, in musical and mantric ceremony. The rise of intellectualism in the fifteenth century, as required by a sermon, introduced a more critical attitude. But many souls contain a yearning for the spirit as a consequence of earlier lives on earth. The urge among modern human beings to follow up the dream world as a consequence of pre-earthly experiences. The social order of earlier periods coincided with the wisdom of the mysteries. Today’s social order drives people to search for something that does not belong to the earth. Blavatsky revealed the wisdom of the ancient heathen religions. From the start, anthroposophy took the path from heathen to Christian wisdom.

Pages 52-66

LECTURE Five

DORNACH, 14 JUNE 1923

Anti-Christianism and how to heal it. Necessity of a new mystery path to capture the Mystery of Golgotha. Guiding forces of the first two periods. Until 1907 every step made by anthroposophy had to be taken in opposition to the traditions of the Theosophical Society. Example: the concept of time in kamaloca and the book Theosophy. The Munich congress of 1907. Indian influences on Blavatsky and Annie Besant and the culturally egoistical attempt to defeat the West spiritually through the East. The Order of the Star of the East and the exclusion of the anthroposophical movement from the Theosophical Society. The developmental periods of the anthroposophical movement.

Pages 67-81

LECTURE Six

DORNACH, 15 JUNE 1923

First period: the development of the basic content of spiritual science. Engagement with natural science. The journal Luzifer-Gnosis. The second period: engagement with the Gospels, Genesis, the Christian tradition. Expansion of the anthroposophical understanding of Christianity as such. Broadening of anthroposophy into the artistic field through performance of the Mystery Dramas in Munich. Reasons which led to the expulsion from the Theosophical Society.

Pages 82-97

LECTURE Seven

DORNACH, 16 JUNE 1923

Summary of the first two periods. The opposition which grew in strength after construction of the Goetheanum began. Development of eurythmy. The work Thoughts during the Time of War and the inner opposition which it provoked within the Society. The being of Anthroposophia. The third period: fertilization and renewal of the sciences and social relationships. The conditions governing the existence of the Anthroposophical Society. A more open-hearted form has to be found for the three objects of the Society: brotherhood, comparative study of religions and the study of the spiritual world.

Pages 98-113

LECTURE Eight

DORNACH, 17 JUNE 1923

Review of the previous seven lectures. A different spiritual substance has flowed into the anthroposophical movement from that originating with Blavatsky, but the forms of expression had to be the same in order to promote understanding. Rudolf Steiner’s works Philosophy of Freedom and Goethe’s Conception of the World. Anthroposophy was able to build on Goethe’s scientific writings and his Fairy Tale. Contrast between the views of the ancient Egyptians and science today: in Egypt the human being stood at the centre of the world order, social conditions were regulated according to the effects of the stars and the moral impulses also came from the world of the stars; in science today the human being and the divine are excluded. Rudolf Steiner’s engagement with Nietzsche and Haeckel. Philipp Reis, Julius Robert Mayer, Paracelsus and van Helmont. The twenty-one year rhythm and the danger of sinking into a state of latency; the necessity of responsibility and self-reflection.

Pages 114-134

Appendix: Foreword to the First Edition by Marie Steiner

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

PUBLISHER’S NOTE

THE present lectures for members of June 1923 are the result of Rudolf Steiner’s endeavour to steer the Anthroposophical Society towards a reconsideration of the actual foundations of anthroposophy and the inner conditions for working on the tasks of the time. After the War, the Society had become increasingly fragmented into external individual initiatives and practical projects. Although Rudolf Steiner had been speaking words of warning since 1921, and at the end of 1922 had called on leading personalities to make proposals for it to be newly consolidated, it was not until the catastrophic fire to which the first Goetheanum fell victim on New Year’s Eve 1922/23 that a new direction emerged. Individual national societies were founded in the course of 1923. (See Das Schicksalsjahr 1923 in der Geschichte der Anthroposophischen Gesellschaft, GA 259, as well as Awakening to Community, CW 257.) On 10 June, immediately before the first lecture of the present volume, it was decided at the Annual General Meeting of the Anthroposophical Society in Switzerland—acting on a proposal from the Society in Great Britain—to hold a meeting of delegates from all countries at the end of July which was to produce measures for the reconstruction of the Goetheanum. This international meeting of delegates, from 20 to 23 July, led to the decision to unite the individual national societies at Christmas 1923 into an international Anthroposophical Society based at the Goetheanum. Its leadership was to be assumed by a General Secretary to be elected at that time. Shortly before Christmas, however, Rudolf Steiner decided to take this position on himself (see further in The Christmas Conference for the Foundation of the General Anthroposophical Society 1923/24, CW 260).

INTRODUCTION

THE history of the Anthroposophical Society and the anthroposophical movement has not always been easy or smooth.

On the one hand, the period starting in about 1910—shortly before the split with the Theosophical Society and the founding of the Anthroposophical Society—through to the early 1920s was a very productive time. Construction of the first Goetheanum in Switzerland as the international centre for anthroposophy started in 1913. Workers and artists from all over Europe were involved in the building work, which continued throughout the First World War.

A year earlier, in 1912, Rudolf Steiner had begun to develop the new movement art of eurythmy. Then, in the years after the War, the first Waldorf school was founded in 1919; Steiner and the physician Ita Wegman established anthroposophical medicine in 1921, not as a replacement for conventional medicine but to extend it as a system of complementary and integrative medicine; biodynamic agriculture had its beginning in a course of lectures at Whitsun 1924, to name but some of the developments in which, with the anthroposophical movement, Steiner sought to fertilize the life of society in education, the arts, science, the economy and social affairs.

But alongside these initiatives the Anthroposophical Society had increasingly fractured after the War, including differences between younger and older members, and lost its sense of purpose, something Rudolf Steiner had warned about since 1921, ultimately leading to the foundation of a new society at Christmas 1923. In an attempt to guide members of the Anthroposophical Society to reflect on the real foundations of anthroposophy in the context of the anthroposophical movement at this critical stage in its development, in these lectures in June 1923 Steiner comprehensively reviewed and set out the way anthroposophy had evolved from its beginnings. But he also urged members to reflect on the kind of attitudes required in a society that sought to represent a true spiritual outlook on and insights into life.

Rudolf Steiner uses as his reference point throughout these lectures what he calls the ‘homeless souls’ seeking to find the spirit in a social setting of conventions and traditions which had outlived their time and in which a materialistic outlook predominated. The Theosophical Society seemed to offer these souls a home and so in the lectures Steiner spends a lot of time looking at where things went wrong in the Theosophical Society, as if wanting to illustrate how not to conduct life in a society that wished to offer a true home to those souls seeking real access to the spirit; he comments, for example, on the lack of real spiritual knowledge among the people lecturing there, merely repeating what he called old rehashed theories in ancient writings. He nevertheless gives a very nuanced appraisal of H. P. Blavatsky and her writings.

Steiner is keen to emphasize that anthroposophy and the Anthroposophical Society are not an offshoot of the Theosophical Society but that anthroposophy as developed by him ploughed its own furrow from the beginning—even when it had not yet been given that name. He argues that in bringing his spiritual insights he had to start at the place people—the homeless souls looking for spiritual knowledge—were, and that at the time the Theosophical Society offered the best vehicle for that since it was also the place to which many of them were drawn in their search. As he put it, anthroposophy did not need to concern itself with the answers the Theosophical Society gave to those homeless souls but with the questions they were asking.

Where he feels the Anthroposophical Society could learn from the Theosophical Society, however, is in the consciousness of itself as a society which the latter had developed. The former should develop a similar sense of itself as a society but guided by the ideal that wisdom can only be found in truth—something he found lacking in the Theosophical Society.

When Steiner speaks about the Anthroposophical Society, it is clear that he had great concerns about what it was becoming. What shines through his words, particularly in the last two lectures, is his worry that the Anthroposophical Society had become narrow-minded and exclusionary in its outlook and lacking generosity. He describes being approached by people asking whether they would be able to join the Society since they could not yet profess to the prescriptions of anthroposophy, and he found it terrible that anyone interested in anthroposophy should be made to feel like that. Honest membership should require only one thing, he says, an interest in a society that in general terms seeks the path to the spiritual world. Worse, such an attitude created a view of the Society as being sectarian. What is the use of claiming that it is not a sect when it behaves like one, he asks, presenting itself to the world as holding collective opinions to which members have to subscribe, laying down rules and dictating that things must be done in specific ways.

The lectures end both with a warning and an appeal: The warning that the anthroposophical movement cannot exist in an Anthroposophical Society that consists of cliques and exclusionary groups. (Unless the being of anthroposophy is alive in the Society, it will not thrive and ultimately it will collapse.) And the appeal for his listeners to reflect on his words and develop the kind of self-awareness that will make the continued existence of the Society possible.

Christian von Arnim September 2022

LECTURE ONE

DORNACH, 10 JUNE 1923

THE reflections we are embarking on here are intended to encourage a kind of self-examination by all those who have found their way to anthroposophy. An opportunity will be provided for such self-examination, for self-examination brought about by a characterization of the anthroposophical movement and its relationship with the Anthroposophical Society. And in this context may I begin by speaking about the people who are central to such self-examination. They are yourselves. They are all those who, for one reason or another, have found their way to anthroposophy.

Some have found this path through an inner necessity of the soul, an inner necessity of the heart; others, perhaps, found it through the search for knowledge. There are many, however, who entered the anthroposophical movement to a greater or lesser extent for outer reasons and then perhaps found more in this anthroposophical movement through a deepening of the soul than they at first thought. But there is one characteristic which all those who find their way to the anthroposophical movement have in common. And if we draw together from the various years what is characteristic of those who find their way into the anthroposophical movement, then we have to say that ultimately they are driven initially by their inner destiny, their karma, to leave the ordinary highway of civilization on which the majority of humanity at present progresses to search for their own path.

Let us consider for a moment the conditions in which most people grow into life from childhood in our age. They are born to parents who are French or German, Catholic or Protestant or Jewish, or who belong to some other faith. They might be born to parents who hold a variety of opinions. But there is always a kind of unquestioned assumption when people are born in the present time, in the first instance among the parents, the members of the family into which these people are born from out of their pre-earthly existence. It is what we might call the unquestioned assumption—which remains unspoken and which is felt without perhaps being thought about, although often it is also thought about when there is reason to do so—that people look at life in general and naturally think: We are French and Catholic or German and Protestant and our children will most likely become the same.

These kinds of feelings naturally engender a social ambience, indeed social pressures, which more or less clearly, or indeed unclearly, push children into the kind of life which has been mapped out by these feelings, these more or less clearly defined thoughts. To begin with, then, the life of a child follows its natural course of education and schooling. And during this time parents once again have all kinds of thoughts which again are not expressed but which are a decisive prerequisite for life, which exercise an exceptional influence on life. The thought, for instance, that my son will, of course, enter the secure employment of the civil service; or my son will inherit the parental business; or my daughter will marry the man next door.

Well, it isn’t always as concrete as this but an orientation is given, a direction is always marked out. The outer life of today is, after all, organized such that this outer life does indeed obey the impulses that are created in this way, even into our chaotic times to which people for the most part are, however, unaccustomed. And the result is that a person becomes in some way, well, let us say, a French Catholic or a German Protestant. They have to, for that is how the impulses of life take effect. Even if it does not come from the parents with such finality, school life or the circumstances of adolescence, of childhood in general, capture the human being and places them in a given position in life. The state, the religious community draw the person in.

If the majority of people were asked to explain how they got where they are today, they would not be able to do so, because there would be something unbearable about having to think deeply about such matters. This unbearable element tends to be driven underground into subconscious or unconscious areas of our soul life. At best, it will be dredged up by a psychiatrist when it behaves in a particularly recalcitrant manner down there in those unknown provinces of the soul. But mostly our own personality, the individuality, is simply not strong enough to assert itself against what we have grown into in this way.

Occasionally people have the urge to rebel when their situation as a trainee, or even following qualification, unexpectedly dawns on them. You might clench your fist in your pocket, or, if you are a woman, create a scene at home because of such disappointed expectations of life. These are reactions against what people are forced to become. We also frequently seek to anaesthetize ourselves by concentrating on the pleasant things in life. We go to dances and follow this with a long lie-in, don’t we? Time is then filled up in one way or another. Or someone might join a thoroughly patriotic party because their professional position demands that they belong to something which will accept them. We have already been accepted by the state and our religion; now that must be supplemented by surrounding what we have unconsciously grown into with a sort of aura. Well, there is no need for me to go into further detail.

That is roughly the way in which the people who move in the mainstream of life have grown into their existence.

But those who cannot go along with this end up on many possible and impossible byways; people who simply cannot go along with most of the prescribed trajectories of the present find themselves on numerous possible and impossible paths. And anthroposophy is precisely one of these paths on which human beings are seeking what lies within themselves; on which they want to experience this in a more conscious manner, to experience something which is under their control to a certain extent at least. For the most part, people who do not walk along the highways of life tend to be anthroposophists. Be they young or old, in some way or other they are such people. If we investigate further why that should be, we find that this is linked with the spiritual world.

Souls mostly enter earthly life from their pre-earthly existence after having for a long time passed through the state before birth which I have often characterized in lectures. Having relived the course of their lives in the spiritual world after death, human beings enter a region where they become increasingly assimilated into the spiritual world, where their lives consist of working together with the beings of the higher hierarchies, where all their acts are related to this world of substantive spirit. But in this progression between death and a new birth a time arrives when they begin to turn their attention to earth again. For a long time in advance of their birth, human beings unite on a soul level with the generations at the end of which stand the parents who give birth to them—not only as far back as their great-great-grandparents, but much further down the line of preceding generations. The majority of souls nowadays look down, as it were, to earth from the spiritual world and display a lively interest in what is happening to their ancestors.

Now it is the case with the majority of the souls of the present time that in the time in which they are preparing to return to earth they have a burning interest in what is happening on earth. They look down to earth from the spiritual world, as it were, and take a lively interest in what is happening on earth with their forebears. Such souls become as I have just characterized, for those who move in the mainstream of contemporary life.

In contrast, there are a number of souls, particularly at present, whose interest is concentrated less on worldly happenings as they approach earthly existence from pre-earthly existence than on the question of how they can develop maturity in the spiritual world. Their interest lies in the spiritual world right up to the moment at which they find their way to earth.

Whereas the others have a deep desire for earthly existence, these souls have a lively interest in the things that are happening in the spiritual world and as a consequence, when they incarnate, arrive with a consciousness which has its origins in spiritual impulses and which provides less of an inclination towards those impulses that exist as I have described them for those that follow the mainstream. They outgrow the impulses of their surroundings; with their spiritual ambitions they outgrow their surroundings and are thus predestined and prepared to go their own way.

Thus the souls who descend from pre-earthly to earthly existence can be divided into two types. One type, to which the majority of people today still belong, comprises those souls who can make themselves remarkably at home on earth; who feel thoroughly comfortable in their warm nest which so fascinated them long before they came down to earth, even if they do occasionally experience it as unpleasant—but that is only appearance, that is maya; who feel comfortable in this warm nest in which they already had an interest for a long time before they descended to earth.

Other souls, who may pass patiently through childhood—external maya is not always the decisive thing—are less able to make themselves at home, are homeless souls, and grow beyond the warmth of the nest much more than they grow into it. This latter group includes those who are subsequently attracted to the anthroposophical movement. It is therefore clearly predetermined in a certain sense whether or not we are led to anthroposophy.

So we can say: The things which are being sought by these souls on the byways of life, away from the major highways, manifest themselves in many ways. Anyone who has experienced life with a certain awareness in the last decades of the nineteenth century, in the first decades of the twentieth century, will have found that such homeless souls, especially inwardly homeless souls, appeared everywhere among other people in large numbers, relatively naturally. Many souls today, I would say, have a certain touch of such homelessness.

If the others did not find it so agreeable to take the well-trodden paths and such obstacles were not put in the way of homeless souls, the numbers of the latter would be much more obvious to their contemporaries. But let me say that it is widely apparent today how many souls have a hint of such homelessness about them.

Only very recently it was reported that things such as these are even happening: a professor held a class at a university, announced a semester course on the development—as he called it—of mystical occult ideas from Pythagoras to Steiner, and, after this class was announced, so many people came to the first lecture that he could not speak in an ordinary lecture hall but had to lecture in the main auditorium where usually only the great ceremonial lectures are held.

We can see from such facts how things are today, how indeed the inclination to such homelessness is rooted in souls to an extraordinary extent. It was possible to see all these things asserting themselves today as a longing of souls who carry such homelessness in themselves, growing from week to week; to see it increasingly asserting itself as a longing for a position in life that is not fixed from the outset, directed from the outset; asserting itself more and more as a longing for the spirit from this corner of life, we might say more strongly from week to week in our present chaotic spiritual life—all that could be seen arising. By sketching in outline today how this slowly came about, you can find in this sketch by a kind of self-reflection a little of what I would like to call the anthroposophical origin of all of you. In sketching an outline of this gradual development, you can find in it, if you reflect on it, a little something of what I would like to describe as the anthroposophical origins of each one of you.

By way of introduction today I will do no more than pick out in outline some characteristic features. If you look back at the last decades of the nineteenth century—we could take any number of fields, but let us take a very characteristic one—what might be called Wagnerism, Richard Wagnerism began to take a hold. It is certainly true that much of such Richard Wagnerism consisted of cultural flirtation, sensationalism and so on. But among the people who then appeared when Bayreuth was established, there were not only the gentlemen in the latest fashionable tailcoats and the ladies in the latest fashionable gowns, but there were all kinds of people in Bayreuth. You could see gentlemen with very long hair, ladies with very short hair, you could see people who considered it a kind of modern pilgrimage to come to Bayreuth from far away. I even knew someone who, when he set out for Bayreuth, took off his boots in a very distant place and went barefoot to Bayreuth as a pilgrim.

Among those who came as gentlemen with long hair and ladies with short hair, there were some who somehow belonged to the homeless souls. But even among those who were perhaps not exactly dressed in the latest fashion, but nevertheless in a more respectable fashion, there were those who were also homeless souls.

Now the effect of Wagnerism on people—I speak not only about the musical element but about the movement as a cultural phenomenon—was to offer them something which went beyond all the usual offerings of a materialistic age. It was something which came, I might say was suggested by Wagnerism in particular which gave people a feeling that here there was a gateway to a more spiritual world, a world differing from their normal environment. And on occasion what went on in Bayreuth led to a great longing for more profound spiritual aspirations.

It was, of course, difficult at first to understand Richard Wagner’s characters and dramatic compositions. But many people felt that they were created from a source different from the crude materialism of the time. And the homeless souls who were driven in this particular direction were prompted into all kinds of dark, instinctive intuitions through what I might call the suggestive power of Wagnerian drama and specifically through the way of life that it introduced into our culture.

There were, for example, also readers of the Bayreuther Blätter among those who found their way into this Wagnerian life. Now it is historically interesting—today all of this is, after all, already history—to take a volume of the Bayreuther Blätter and look at how the interpretation of Tristan and Isolde, the Ring of the Nibelungs, the Flying Dutchman is approached; how even the way in which the dramatic design, the individual figures within the Wagner dramas, the processes within them, are approached; and how an attempt is made, albeit in a strongly subjectivizing, unrealistic way, also unrealistic in a spiritual sense, but nevertheless with a spiritual longing, to enter into a more spiritual contemplation of things and of human life in general. Indeed, it is true to say that subsequent interpretations by theosophists of Hamlet or other works of art are very strongly reminiscent of certain essays which were written by Hans von Wolzogen, who was not a theosophist but a trained Wagnerian, in the Bayreuther Blätter.1 For example, let’s say you woke up one morning and some troll had replaced the theosophical journal that you may have read fifteen years ago with a copy of the Bayreuther Blätter, you could really confuse the tone and attitude of the latter with what you found in your theosophical journal, if it was an article by Wolzogen or something similar.

Thus we can say that Wagnerism was the reason why many people, possessed of a homeless soul, became acquainted with a way of looking at the world which led away from crude materialism towards something spiritual; and all those who became part of such a current—not because of a superficial cultural flirtation but because of an inner compulsion of the soul—wanted to develop their experience of a spiritual world because they felt this kind of inner longing. Of them we can indeed say: They were no longer concerned with the certain evidence which underpinned the materialistic worldview. That was true irrespective of their position in life, whether they were lawyers or artists, cabinet ministers, parliamentarians or whatever—even scientists.

As I said, I could also have quoted other areas where such homeless souls can be found. Such homeless souls could be found everywhere. But Wagnerism provides a particularly characteristic example of the presence of very many such souls.

Well, it was then my task to become acquainted subsequently with a number of such souls in a different guise, but once again in the company of others who had, as it were, undergone their spiritual novitiate in Wagnerism. These were souls with whom I became acquainted in Vienna2 in the late 1880s in a group which consisted of many such homeless souls. People no longer really appreciate the way in which that homelessness was visible for anyone to see even then, because many of the things which at that time required a great deal of inner courage have today become commonplace.

For example, I do not believe that many people today could imagine the following. I was sitting in a circle of such homeless souls and all kinds of things had already been discussed. Then someone arrived later, who had been kept busy for longer than the others, or perhaps had stayed at home, preoccupied with his own thoughts, and started to speak about Dostoevsky’s Raskolnikov,3 spoke about Raskolnikov in such a manner that the group felt as if struck by lightning. A new world opened up: it was like suddenly finding oneself on a new planet. That is how these souls felt.