Three Perspectives of Anthroposophy E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Beschreibung

What is truly real? Rudolf Steiner sheds light on everyday reality through spiritual knowledge, repeatedly urging us to bring anthroposophy into daily human existence. We might consciously experience the difference between consuming a potato as compared to cereals such as rye, for example – or we could grasp ordinary phenomena, such as sleepwalking, through an understanding of the threefold human being. Likewise, we might strive to comprehend how our head is the transformed organism of our previous life. Throughout, Steiner emphasizes that we can achieve spirituality on earth if only we make anthroposophy real.The twelve lectures here were delivered during the portentous year of 1923, in the context of increasing attacks from Steiner's opponents. His architectural masterpiece, the first Goetheanum, had already been destroyed by fire, but he was yet to refound the Anthroposophical Society at the Christmas Conference. In these uncertain times, Steiner speaks of the decline of European culture and the development of materialism as a philosophy, leaving anthroposophy with no exoteric foundation on which to build. But Rudolf Steiner strikes a positive note with an exciting and constructive way forward, providing us with the tools to see the world through three key perspectives of anthroposophy: the physical, the soul and the spiritual dimensions of reality.This previously-unpublished volume is translated by Elizabeth Marshall and includes an introduction, notes and index.

Leseprobe

THREE PERSPECTIVES OF ANTHROPOSOPHY

CULTURAL PHENOMENA FROM THE POINT OF VIEW OF SPIRITUAL SCIENCE

Twelve lectures held in Dornach between 5 May and 23 September 1923

TRANSLATED BY ELIZABETH MARSHALL

INTRODUCTION BY ELIZABETH MARSHALL

RUDOLF STEINER

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2021

Originally published in German under the title Drei Perspektiven der Anthroposophie. Kulturphänomene, geisteswissenschaftlich betrachtet (volume 225 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 second German edition (1990) that was edited by Hella Wiesberger und Ruth Moering

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1990

This translation © Rudolf Steiner Press 2021

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 587 9 EISBN 978 1 85584 624 1

Cover by Andrew Morgan Typeset by Symbiosys Technologies, Vishakapatnam, India Printed and bound by 4Edge Ltd., Essex

CONTENTS

Introduction, by Elizabeth Marshall

DORNACH, 5 MAY 1923The nature of the spiritual crisis of the nineteenth century

A transformation in human spiritual life. The successes of natural science in comparison with idealism. Materialism is irrefutable. Spirit is independent of matter. Connections between spirit and matter. Personalities who find ideas behind nature and history. On Swabian Vischer and his development of the idea of beauty, sublimity and grace. Vischer’s humour. Characteristics of his novel, Auch Einer, (One Too). Classification of architectural styles according to Semper and to Vischer. Aphorisms in Vischer and Nietzsche. Matter and ideals in Vischer. Vischer’s description of world events. Vischer’s understanding of humour.

DORNACH, 6 MAY 1923The mystery of the head and of the lower human being

On the interpretive dominance of scientific knowledge. Friedrich Albert Lange’s History of Materialism. The concept of the atomic world. Interest in the spiritual world and the development of humanity. Facts of natural science from an anthroposophic perspective. Guiding intellectualism to the spiritual. Anthroposophy is not a comforter. Giving impulses in spiritual life. The head and previous incarnations. The mystery of the head and of the lower human being. Rhythmic regions of the human being and the centre of the freedom impulse. Inadequate concepts lead to moral, social and religious systems which are out of touch with real life.

DORNACH, 1 JULY 1923Cultural phenomena

Civilization and the ‘cultural death of the present age’. Rubner’s speech in October 1910 and the prevalent spiritual culture. Rubner’s proposition ‘thinking is brain sport’. On the malign spirit of science. Albert Schweitzer on cultural decadence. Natural science and faith in ethical ideals. Schweitzer on the loss of the spiritual in culture. How to bring the spiritual back into culture? Anthroposophy on Schweitzer’s cultural criticism.

DORNACH, 6 JULY 1923A study of the century from 1823 to 1923

Literary characteristics of George Sand and the scientific study of history. Goethe’s Wilhelm Meister compared to Sand’s novel, The Journeyman Joiner. Goethe writes in a cosmopolitan manner, Sand national, political. French artisan associations—‘Loups Devorants’ and ‘Gavots’. Differences between these groups. Devorants and human astrality; Gavots and the human ‘I’. The tendency of artisans towards the spiritual. Emulation of spiritual fellowships in Masonic secret societies. Differences in the colour of blood in various climate zones. Human beings in relation to the spiritual impulses active in various geographic areas. A catechism for wandering carpenters in France. A study of history from the perspective of spiritual science.

DORNACH, 7 JULY 1923Community building in Central Europe

Different concepts of intellectualism have existed since the fifteenth century. Life and work in the West in contrast to the free spirituality in Central Europe. Individual artisans with a thirst for knowledge of alchemy and astrology. Education in Western and Central Europe. Goethe’s human wisdom in Wilhelm Meister. Female personalities as ‘seers’ at the beginning of the nineteenth century. Contribution of newspapers to the destruction of spiritual life. Effectiveness of astrology on the nerve-sense system. Effectiveness of alchemy on the metabolic system. Balance of both systems in Paracelsus and Faust. Human education in Central and Western Europe. The tolerance of the East seen in the letters of Dostoevsky on Switzerland and Germany. On the necessity, from a national point of view, of becoming a citizen of the earth. History and geography need a spiritual metamorphosis.

DORNACH, 8 JULY 1923European culture and its relationship to the Latin language Greek and Roman mysteries

The logic of reason encourages materialism. Eastern Europe and Greek consciousness. Western and Central Europe and Latin education. The Latin sickness of Central Europe. Soul and spirit from a Central European perspective. Mauthner’s critique of language. The Latin language can only be applied to external sensory phenomena. The Latin language and science. Science and faith. On the inner spirituality of the vernacular. Materialism in the vernacular comes from Latin. Economics is heavily influenced by Latin. When we hear Latin, we assume it is science. When we hear the vernacular, we assume it is superstition. Du Bois-Reymond’s ‘ignorabimus’ (‘we will never know’) as a consequence of Latinized thinking. The Eleusinian mysteries and the initiates of Rome. Anthroposophic cognition doesn’t collect ideas but helps us wake up. Difference between novices (telests) and initiates.

DORNACH, 15 JULY 1923The gnostic foundations of Pre-Christianity. Imagination of Europe

The creator of the world, the demiurge, and the aeons. Jehovah’s creation of human beings. Pleroma as a world of individualistic beings. Achamoth’s striving towards the spiritual. The mystery surrounding Jesus, the human being. Scholastic ideas and concepts of the world. The scholastic practice of thinking has been lost. In the present age cognition is usually received passively. The present practice of thinking in Europe lacks a spiritual perspective. Decadent remnants of clairvoyance in Asia. Magic sorcery of the shamans. Magic and Bolshevism. Metamorphosed satyrs and fauns in the Urals and Volga region. Ahrimanic beings in the world bordering the earthly world. Merging of the luciferic thinking of the West with ahrimanic-asiatic beings. A cosmic union. Seducers and tempters of the physical human being.

THREE PERSPECTIVES OF ANTHROPOSOPHY

DORNACH, 20 JULY 1923I. The physical perspective

Problems of science in accepting anthroposophical ideas. What the human being experiences after death. Ingesting external matter (food) during earthly life. Regeneration from the cosmos. Predisposition to illness. Ether matter and natural science. Cosmic over earthly activity. Botany from the perspective of spiritual science (Usteri). Psychoanalysis of Karl Rosenkranz from the year 1841. Anthroposophy extends the horizon of science.

DORNACH, 21 JULY 1923II. The soul perspective

Modern civilization has lost its soul. The age of intellectualism. On the physical body and the intellect. Eduard von Hartmann: ‘the most intelligent person’. Hartmann’s philosophy of the unconscious mind/spirit. Hartmann and the sphere of lovelessness. Reasons for Hartmann’s pessimism. Hartmann refutes his own philosophy. On the etheric body and its concentrated wisdom in relation to the physical body. The etheric body without the physical body. Stimulation of the astral body through the ether body. Three stages of initiation. The genius and the demon of the age. Hamerling’s ‘homunculus’ as a satire on the soullessness of an age.

DORNACH, 22 JULY 1923III. The spiritual perspective

On changing states of consciousness. Two aspects of thinking. Senses oriented towards the outside. The etheric body or body of formative forces works towards the inside. Realizing the activity of thinking. Moral impulses and free consciousness. The power of memory, the power of dream-creation and the astral body. The power of love leading to devotion to the outer world. Connecting to the dead through memory. Paths of human beings in the spiritual world. Causality leads to a dogmatic science and deadens the vitality of life in human beings. The antagonism of love and eroticism. The interpretation of sexuality in present-day civilization. Anthroposophy leads to the spirit within the soul.

DORNACH, 22 SEPTEMBER 1923The dream world as a transition between the physical-natural world and the world of ethical considerations

Dream and feelings without a logical context. Will as a combustion process. The transition from dreaming to sleeping and from sleeping to dreaming. The dream as a protest against natural laws. The inner human being doesn’t behave according to natural laws. Science and reality using the example of a potato diet or a grain diet. Staudenmaier’s experiment with mediums. Staudenmaier’s unconscious protesting against natural laws and the appearance of demons. Changes in natural laws such as gravity on the earth and in space. Johann Müller’s understanding of dreaming. The Greek concept of chaos. The dream world as a transition between spiritual and natural laws.

DORNACH, 23 SEPTEMBER 1923Jakob Boehme, Paracelsus, Swedenborg

Intellectual conceptualizing and dreaming with sensations and feelings. Somnambulants such as Boehme and Swedenborg and the influence of the moon. Great teachers of earth wisdom as present-day moon beings. On reproductive life on earth. The interior of the moon and what is reflected back from it. Earthiness and moon power in the human etheric body. Hostility of somnambulants towards the spirit in pre-earthly existence. Somnambulants and spiritual experience on earth. The ability of Boehme and of Swedenborg to perceive transitional states. Knowledge of the Druids in connection with light and shadow. Atavism in Boehme and Paracelsus. Musical compositions at the end of the nineteenth century compared to the statements of Boehme. Swedenborg’s power of Saturn. Tasks of such people as Swedenborg in the post-earthly world. Supersensible beings who dwell in humans.

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

INTRODUCTION

THIS volume of the Collected Works of Rudolf Steiner consists of 12 lectures given over the summer of 1923 from 5 May to 23 September. It was a portentous year at the very beginning of which stands the tragedy of the fire which burned down the first Goetheanum in Dornach. At the end stands the Christmas Conference and the re-founding of the Anthroposophical Society with the Foundation Stone meditation at its heart. In the intervening year Steiner came to regard the Society and most of its members as incapable of absorbing and realizing anthroposophy—of carrying it out into the world. At the same time the attacks of opponents of anthroposophy were becoming increasingly vicious—for example the Goetheanum fire was later proved to have been arson. The many school initiatives claimed Steiner’s attention in the absence of enough leaders who were sufficiently versed in Waldorf education and able to deal independently with arising difficulties, particularly among the staff. Also, the commercial enterprises such as Der Kommende Tag (The coming day) which supported firms in loose association, that had been established particularly by the younger members, were running into economic and personal difficulties and many turned to him for help. All this took its toll—it was a difficult and sobering year. But Steiner continued his lecture courses, travelled extensively, and spoke at various conferences throughout the year, wrote several articles, received all those seeking his advice or instruction and initiated the founding of the various national societies—in Norway, Austria, Holland, etc.—which would form the new basis of the General Anthroposophical Society. He visited Great Britain in August, giving a pedagogical course at the conference of the Educational Union for the Realization of Spiritual Values in Education in Ilkley, Yorkshire. Then on to Penmaenmawr and the summer school organized by D.N. Dunlop. In both places Steiner visited the Druid stone circles nearby with Marie Steiner. Then on to London for further lectures, eurythmy performances and a visit to the Nursery and Training School in Deptford founded by Margaret MacMillan for poor and orphaned children. In addition to all this he was deeply involved in the spiritual research which informed and enriched all his courses on the most disparate subjects such as medicine, theology, art, education and many others.

It is in this context that we should view these lectures, focusing as they do on the decline of European culture, the development of materialism and the gradual loss of access to spirituality. Thinking becomes a mere ‘brain sport’. Even Albert Schweitzer is at a loss as to how to overcome the cultural decadence of the times. In the earlier part of the nineteenth century there was a natural access to spirituality as seen for example in the craft associations of the Devorants and Loups Garous in France. It is also significant for European culture that Latin, a dead language, became the lingua franca (sic) of science and particularly of the emerging study of economics! Only those educated in Latin had access to knowledge and those who spoke the vernacular were excluded. This led to a divide in Europe as the East was influenced by Greek and the West by Latin culture.

However, in the last half of the nineteenth century European culture had become so decadent that there was a complete lack of spirituality. Steiner says that materialistic science doesn’t even understand matter! This situation forms the background for the development of anthroposophy. As Steiner says here: anthroposophy had no exoteric foundation in European culture on which to build and had to develop without any former groundwork (always excepting the esoteric circles of the Rosicrucians and people like Paracelsus and Jakob Boehme). Importantly however he exhorts anthroposophists not to try through argument to convince natural science of the existence of the spiritual. This cannot be done, materialism is irrefutable. Only if the relevant person is prepared to give up their preconceptions and study anthroposophy is there any point in such discourse. We should remain interested in and tolerant of the world of natural science and indeed of the world at large including those who criticize anthroposophy, but we shouldn’t try to convince anyone of spiritual truths. This is only possible when the person in question is prepared to develop their soul in a manner which will prepare them for spiritual perception and enable them to evolve into a conscious spiritual being.

What impressed me in these lectures is how Steiner repeatedly urges us to bring anthroposophy into everyday life, to see how dreams ‘protest’ against the laws of nature or what a difference there is when we eat and digest a potato for example as compared to a cereal such as rye. And how we can grasp phenomena such as sleepwalking through our understanding of the threefold human being. How our head is the transformed organism of our last life. All eminently down to earth and practical aspects which show us: we can realize spirituality on earth, we can make it real, we can wake up and make anthroposophy real.

And what is truly real? In the last lecture in this volume, he says unequivocally: ‘All phenomena outside beings are just illusory; in the cosmos only beings are truly real.’ This touched me deeply.

Elizabeth Marshall Berlin, January 2021

THE NATURE OF THE SPIRITUAL CRISIS OF THE NINETEENTH CENTURY1

DORNACH, 5 MAY 1923

TODAY I’d like to examine from another point of view something which has occupied us a great deal recently. I want to look from a historical perspective at the fact that in the last third of the nineteenth century there was in effect a critical transformation in the spiritual life of humanity. This critical change revealed itself through various circumstances. And these circumstances are essentially the basis for what I would call the misery that has taken hold of humanity in the twentieth century; for the foundation of all this misery lies in the spiritual.

But first of all, I’d like to characterize briefly the real essence of the spiritual crisis of the last third of the nineteenth century. In this period there was on the one hand materialism, the materialism of external life, and behind this the materialistic world view. And the idealistic world view had been gradually, and we could almost say shamefacedly, completely abandoned. In the penultimate issue of The Goetheanum2 I’ve tried to point out the discrepancy between this materialism, which often didn’t want to be materialistic but nevertheless was, and idealism. There I briefly sketched how, in the last third of the nineteenth century, idealistic minds, who perpetuated the idealism of the first half of the nineteenth century, played a certain role. And how these minds, these thinkers, precisely because they knew spiritual life only in the form of ideas, couldn’t stand their ground in the face of all the arguments being developed on the basis of what natural science was confidently asserting. Natural science, to which there can basically be no objection, was however going beyond its proper purview, as if pure natural science were in a position to make judgements on all the concerns of humanity. At the time in question natural science had its greatest successes, success in relation to cognition, success in relation to external practical, technical life. And all those wishing to repudiate what didn’t conform in their opinion to the findings of natural science, could point to these successes.

So, they stood, so to speak, opposite each other: the successful, who could competently explain natural science, but who really only represented materialism, as they still do today, and on the other side those thinkers whose intention was to protect idealism. But these last only knew spiritual life in ideas. They saw, so to speak, behind material beings of the world only ideas and behind the ideas nothing further, no creative spirit. Ideas were for them the ultimate, the last thing they could arrive at. But these ideas are just abstract. They were abstract in the way they were cultivated by these thinkers in the first half of the nineteenth century, and they stayed abstract when they were developed by idealists in the last third of the nineteenth century. And so, these idealists with their abstract ideas, which were for them the only spirit, couldn’t hold their ground in the face of the concrete findings of natural science and its concomitant world view

This is the external historic aspect. But the internal historic perspective lying behind it is something different. And this is that materialism, if it is consistent and spirited—even though materialism denies spirit it can still have great spirit—cannot be disproved. Materialism is irrefutable. It is useless to believe that materialism is a world view that we can disprove. There is no rationale with which we can prove that materialism is wrong. This is why it is a waste of time trying to refute materialism with theoretical arguments.

Why can’t materialism be disproved? Now you see, it can’t be disproved for the following reasons. Let’s take that piece of matter that in human beings themselves is the basis for intellectual activity: the brain or, to go a bit further, the nervous system. This brain or nervous system is an image of the spirit. Everything that exists in the human spirit can be found in one form or another, in one process or another in the brain or the nervous system. So all that we could invoke as an expression of the spirit of the human being can be found reproduced in its material counterpart, in the brain, in the nervous system.

How could someone who points to this nervous system not say: what you really mean when you speak of the soul or the spirit is all these components of the nervous system? It is as if someone looked at a portrait and said: what is pictured here is all there is of the human being, there is no original. If we couldn’t find the person whose portrait it is, then perhaps we couldn’t prove that there was an original. The portrait alone doesn’t provide us with evidence that there is an original. Similarly, the material image of the spiritual world doesn’t provide us with evidence that spirit exists. We cannot disprove materialism. There is only the possibility of pointing to the will to find the spirit itself. We must find spirit completely independently of matter, but in doing so we then find it working creatively in matter. However, through descriptions of the material, through conclusions reached through the material, we can never find spirit, because matter consists of images of the spirit.

This is the secret of why in a time such as the last third of the nineteenth century, when people had no direct access to spirit, materialism stood unrefuted, irrefutable, and why, for those who couldn’t point to the spirit but only to the abstract, lifeless image of spirit, the ideas in human beings, why these idealistic thinkers couldn’t stand their ground against contemporary materialistic thinkers. The dispute couldn’t be based on evidence and counter-evidence. It took place under the influence of the power—greater or lesser—of the parties involved in the dispute. And in the last third of the nineteenth century the greater power belonged to those people, who could produce as evidence the progress and successes of natural science with its technical achievements, which convinced by their mere existence.

Of course those people, who as idealistic thinkers such as I’ve described in the penultimate issue of The Goetheanum, preserved the traditions of the first half of the nineteenth century; they were the wiser and more brilliant thinkers, they were the ones whose arguments reached more deeply into people’s souls than those of the materialists, but the materialists were more powerful. And the dispute wasn’t settled by the evidence, but was a question of power. We only have to face the facts without any illusions. We must be quite clear that in order to reach the spirit we have to seek the way directly and not try to prove its existence through material phenomena. For whatever is in the spirit is also in matter. So, if someone can’t find the direct path to the spirit, then they can still find in matter all there is to know of the world.

Since in the last third of the nineteenth century even the most noble minds weren’t able to find access to the spirit, but still had spiritual needs and longings, they got into a kind of insecurity about the whole human soul situation. And behind one or other of the really important personalities of the last third of the nineteenth century, their own instability shows up like a backdrop. Even though they were extremely intellectualistic, they were also extremely soulful, so they said to themselves: well, here is the material world, there are the ideas. Ideas are all we can find behind the phenomena of nature and of human beings. But then again, these people feel that ideas are only abstract and lifeless. And so, they slid into uncertainty and instability.

I’d like to demonstrate this through the example of one quite prominent personality, so that you can see in detail how this spiritual development, which ultimately lead to our present era, really was. I’d like to show you the so-called Swabian Vischer3, who is also called V-Vischer, as he writes his name with a V, unlike all the other academic Fischers—Swabian Vischer, the aesthetician.

He was a product of that whole idealism of the first half of the nineteenth century. He couldn’t endorse crude materialism. Everywhere behind material beings and material processes he perceived ideas; basically, he perceived in the moral world order a sum of ideas. He was concerned with discovering the nature of beauty. He sought the nature of beauty in the Hegelian sense, in the idea which shines out of matter as perceived by the senses.

When an artist shapes matter then something ideal shines through the form and it’s not just a product of nature, which doesn’t reveal an idea; when the artist designs matter, whether it is a metal or musical sounds or words, so that we perceive something ideal in this design, then an idea appears in a sensory form, in a sensory figure, and that is beauty. It’s possible that the idea is so powerful, that we experience the sensory object as too impotent to express the greatness of the idea. When for example the sculptor has such a powerful idea that no sensory material can adequately incorporate this idea, so that we can only guess at the immense grandeur behind the form, then beauty becomes sublime. If the idea is too small, so that the artist can play with the material and the idea can express itself in all the genial treatment of the medium, then beauty becomes graceful.

Thus, grace and sublimeness are different forms of beauty. If people sense world harmony in a work created by an artist, then it could be either something sublime or something graceful, according to how the artist has worked. Then we can see how, for example, with Jean Paul, it often turns out that in his representation of world events there is no harmony at all; we see only contradictions everywhere in the world and harmony is something unreachable, hidden behind everything else. However, these world phenomena seem to concern us intimately. We see, for example, a little schoolteacher, with an enormous sense of idealism and a great longing for knowledge, but he has no money to buy books. So, in the second-hand bookshop he asks only for book catalogues instead of books and so he has at least the titles, if not the books themselves. He can at least afford to buy blank paper, so he writes all these books listed by title in the catalogues himself. Then we notice in the poet’s subject matter, that there is a certain harmony after all; it’s harmonious how he balances out the disharmony caused by the lack of money. But then again, the books that the schoolteacher writes for himself aren’t as clever as those in the catalogues. The contradiction still exists. We’re thrown back and forth between what should be and what is, but shouldn’t be.

If in our soul we can find our way through this intractable conflict, one contradiction following another, where we can’t get beyond the conflicts and we wander from one discord to the next, if we can keep calm in our souls, then this is the mood of beauty we savour as humour.

So it was this Swabian Vischer—the V-Vischer—who glorified humour as an aesthetic, because he lived in that time where a helpless humanity was confronted with such conflicts and with the opposition of spirit and matter. Faced with the impossibility of reaching world harmony through human intelligence, he wanted to repair all this through humour. And so, he glorified humour. However, behind it there is always a kind of harmony, without which there could be no humour, otherwise we would notice that we were being jollied along and taken for superficial fools. So behind what Swabian Vischer wanted to enjoy in the world—and he is a leading personality in the second half of the nineteenth century—lies ambition and as it wasn’t possible to reach the spiritual in the world, but only ideas, this ambition has something terribly philistine. A snickering humour, behind which in reality there is no soul harmony, but something forced; a humour which, exploring the contradictions in the world, finds not a humoristic reconciliation, but just a foolish jumbling together.

All this is connected to the fact that in the second half of the nineteenth century the more noble minds weren’t able to find the spiritual, which is really behind the world, so that they looked for ways of discovering something about it and ended up in a kind of instability and desperation. And this desperation in the last third of the nineteenth century could only lead to the tragic, unhealthy situation of the beginning and first half of the twentieth century.

Now Vischer, having almost tried to resist, still went and put himself (and it is him) on stage in front of the whole world in his novel, Auch Einer (‘One Too’). The ‘hero’ of this novel is called Albert Einhart, but Vischer shortens it to A.E. and then calls him ‘Auch Einer’. So, the title of the novel is also, Auch Einer (‘One Too’). Now this ‘One Too’ is quite ambitious. He wants to be someone, a proper human being, a ‘one’ or ‘One’. He wants to be an individuality in a class of his own, unique. But then, despite his tremendous qualities, he only gets to be not ‘One’ but just ‘One Too’. And as I said Vischer denied that Auch Einer is a portrait of his own self. In a sense it’s not, but still Vischer has smuggled into the novel the disharmonies in his own soul. And these are the same discrepancies which existed in souls in general in the last third of the nineteenth century.

The novel One Too consists of three parts. The first part describes how Vischer gets to know Albert Einhart or ‘Auch Einer’. He’s an interesting travelling acquaintance, the kind you don’t meet every day.

Now you see Vischer had himself not been able to recognize in the fact of the Mystery of Golgotha and its significance for earthly evolution, anything other than the development of an idea. The Christ was for him an abstract idea, which had permeated human evolution. And in reality, on Golgotha in the body of Jesus of Nazareth an abstract idea—Christ—was crucified. Here you can feel how lifeless the concept is. It even harks back to the times of David Friedrich Strauss and the like, when they viewed religion as a collection of images for something that in reality is completely abstract, only ideas. So Christ and the story of Christ should be viewed as images; the emergence of the highest of ideas in earthly evolution, the crucifixion, is only really the appearance of an idea in a highly developed human being and so on. All this was the subject of great intellectual efforts in the nineteenth century and lead to bitter disappointment in all the more profound souls of that time, because behind all these ideas they couldn’t find real spirit. And human beings had of course a great thirst for the spirit, as they always do, especially when they have no access to it. And it is those thinkers who believe they can prove that there is no spirit, only matter or ideas, who have the greatest thirst. We could say that at the end of the nineteenth century and the beginning of the twentieth century the greatest minds had become tired of this intellectualistic pursuit of the answer to the questions: how do ideas function in nature? How do abstract ideas affect history? But a mercurial shallow person like Arthur Drews could still produce something, which had basically been discredited among those who were really capable of thinking. And so there survived into the twentieth century in the personality of this mercurial non-thinker, some of this construct: that an idea was crucified and not a real spiritual being.

But from what I’ve said, you can gather that even for a thinker like Vischer, the spiritual was ultimately dissolved into ideas. In the end these ideas in their abstractness haunted the world like a chimera. Everything we have in mythology or in religion right up until the Christian religion, all this was only at best an image of an idea. Ultimately those people, who strove only to see the idea in the sensory image, came to the conclusion that it doesn’t really matter what sensory image we use to express the spinning and weaving of the idea in the material world.

And to such an oddball as Albert Einhart or One Too, who tries to reach the sublime at every opportunity, matter asserts itself in a remarkable way. Whenever he tries to reach the heights of spirituality, which in his case is really only the ideal, he gets catarrh and then he has to sneeze or clear his throat loudly. There matter brings its influence to bear. He never feels matter as strongly as when he has catarrh or even a corn on his foot. If you’re such a thinker from the second half of the nineteenth century, you don’t really know where to get hold of matter, which produces the images for the ideas. But you could grasp it best where it makes itself felt, where it overcomes the spirit. And in the end you even become like Albert Einhart or One Too, a critic of all that already exists.

Then Albert Einhart has an idea: those people who have only really treated matter in a neutral manner, they’ve made a mistake. Schiller described William Tell quite wrongly; it’s just not possible, matter is treated on much too high a level. We have to go much lower than that. We have to even go into the catarrh, if we really want to grasp matter. And so, the proper composition would be if Tell didn’t just reach the other bank in his boat, but capsizes, falls overboard and is rescued by Gessler’s men, who then beat him up. Then he escapes, falls into the water again and gets a chill. So now he has a terrible cold and just as he’s about to pick up the crossbow he has to sneeze. Gessler, the bailiff, can’t say to him: ‘That’s Tell’s shot’. No, he has to say: ‘That’s Tell’s sneeze!’ This is how Tell should be, says Albert Einhart, One Too. We have to go more deeply, more fundamentally into materialism if we want to be consistent.

Also there were all sorts of explanations of Othello, psychological interpretations. But Einhart says we should see how Othello is always looking for a handkerchief, that he has a heavy cold that distresses him to such an extent that in the end he strangles Desdemona. Nothing more than a heavy cold! We just have to go more deeply into the material and find the pivotal point.

This is what Vischer with his humorous, soulful outlook is searching for. He can’t get beyond materialism. He can’t disprove it and so he at least wants to flout it in his soul. He can’t flout hydrogen and oxygen but he can definitely defy catarrh. And this is at least a viable attitude towards matter.

All this also leads up to the point where Vischer can reveal how he got to know this strange oddball, Einhart. At the time he is staying in a hotel, which—several things point to this—isn’t far from where we are today, somewhere in the mountains. And because he has catarrh, he gets into a spat with the hotel workers and lashes out at one of them. Then suddenly, through this worldly affair, all the regrets of his life are revealed in his soul. And he even goes so far as to want to commit suicide. He tries to throw himself off the mountain. But at this moment Vischer sees him, tries to save him and falls down the mountain himself. Seeing this and forgetting that he wanted to kill himself, Einhart rushes to Vischer’s aid. This is how they get to know each other. This is not an everyday kind of acquaintance. They both tumble down the mountainside. And we can hear the curses ‘One Too’ shouts as he expresses his feelings. In reality we couldn’t have heard it, because the sounds of the rushing stream were too loud. But we can hear fragments such as: ‘world—a cosmic cold—in solitude—spewing up and world was—coughed up by the eternal—hawked up—brood nest of pest demons’—and so on. Some of it we can hear. Of course, he’ll have said a lot more!