Lecture I
Berlin, May 9, 1917
At present, the
circumstances of life do not lend themselves to celebration
of festivals in the usual sense. In these difficult times it
would be best for us to investigate aspects of spiritual
science which in some measure can help us understand the
deeper-lying causes of the present situation. In view of
this, I propose to speak about certain results of spiritual
investigation which throw light on this question. Let us try
to focus our attention on a certain aspect of mankind's
evolution during post-Atlantean times up to the present.
We know from
various subjects, discussed on earlier occasions, that it is
possible in a certain sense to compare mankind's evolution as
a whole with the development gone through by the individual,
if for no other reason than that, at least at first sight,
both appear as a progress taking place in time. In
particular, I have been investigating, for years, the inner
evolutionary conditions of post-Atlantean humanity. Much has
come to light, especially this winter, which is of great
significance also in relation to the question just
mentioned.
From an
external viewpoint it may seem that when human progress is
observed over a certain length of time, one cannot but come
to the conclusion that a certain section of mankind's
evolution corresponds to the development of the individual
between this and that given age. It would therefore seem that
mankind's evolution as a whole follows a course similar to
that of the individual human being. However, investigation
shows that this is by no means the case. Furthermore it is
also revealed that important secrets, particularly in
relation to the present age, are connected with the fact that
this is not true. Going back to the first post-Atlantean
cultural epoch, which we can do with the help of concepts
familiar to us from spiritual science, the epoch we usually
designate as the ancient Indian, we may ask: Which age in the
life of the individual human being corresponds to mankind's
age in general in that ancient epoch? Spiritual investigation
discovers something quite remarkable. I have often mentioned
that today it is too lightly assumed that in former times,
within the cultures that were then in existence, man's soul
configuration was more or less as it is now. That assumption
is quite wrong and has arisen because modern man, with his
materialistic-scientific outlook, is simply incapable of
forming any idea of how man's soul, and in particular his
inner life, has changed within a comparatively short
period.
If we look at
the human being as he is today, we notice that during a
certain period of his development his physical body is the
first to mature. His bodily organs develop both in their
coarser and finer structure. Not only does the human being
become larger, his organs become more perfect externally as
well as internally. We see that up to a certain age the
development of his spirit and soul is bound up with the
development of the physical body; the two as it were take a
parallel course. No educator can ignore this fact with
impunity. We also know that this interweaving of the spirit
and soul development with that of the body comes to an end at
a certain age. Man is then considered fully developed. When
we look at life, we cannot fail to notice that human beings,
as early as possible, consider themselves a finished product
with no need for any further learning. To suggest that they
may read Goethe's
Iphigenia
or Schiller's
Wilhelm Tell
after a certain age is considered by
many to be asking too much. This is something one reads at
school, it belongs to youth; in later life one no longer
concerns oneself with such things! This may not be a general
view but it is certainly very widespread, and a similar
attitude can be observed in many other spheres of life. It is
an attitude that has its origin in something quite
fundamental. From a certain point in his life man is
physically fully developed. At that moment his spirit and
soul being ceases to be dependent on his bodily organs whose
growth and development have come to an end. We are aware that
from then on his spirit and soul become free of the body and
develop independently. When we observe man as he is today we
find that this moment occurs at a certain age — more
will be said about this later — but one would be very
much mistaken in believing that this occurrence took place in
remotely the same way in the first postAtlantean cultural
epoch.
During that
ancient epoch man naturally passed through the ages of 6, 12,
20, 30, 40, 50 and so on, but through his whole life he
experienced growing older differently from the way it is
experienced today. During that epoch man felt, right up to a
mature age, right up into the years from 48 to 56, the
dependence of his spirit-soul being on his physical-bodily
nature. He felt this to an extent which today is the case
only in childhood and early youth. You must realize what this
meant; it meant that while the body was growing man felt the
soul's participation in the body's growth and development
right up to the age of 35. After that he began to experience
the soul's participation in the body's decline. He felt his
soul's dependence on the body's evolution. While at first the
body would be in a condition of growth and development, it
would gradually come into a condition of decline. Because
modern man's spirit-soul being is comparatively independent
of his bodily nature, he does not notice when the decline
begins. In the first post-Atlantean epoch those who reached
this age felt with the decline of the body a universal
spirituality becoming free within them.
The fact that
the bodily nature began to decline while the soul was still
dependent on it caused the spirit to light up within man.
Immediately after the Atlantean catastrophe this condition
lasted right up to the age of 56. Only then one might say was
man fully developed; only then did his spirit-soul being
cease to be dependent on the bodily nature. That there were
at that time echoes of inner spiritual vision was because
man's spirit and soul participated in the bodily nature
during its decline. This condition and quality of human life
threw its light over the whole culture. Young people were
aware, because it was common knowledge and experience, that
when they grew old, when they reached a venerable age, divine
secrets would reveal themselves in their souls. This was the
reason that there existed in that first post-Atlantean
cultural epoch a veneration, a worship of old age of which
today we can have no idea unless we perceive it in the
spiritual echoes remaining from that ancient time. After all
the things already said I need hardly mention that those who
died before they had reached that patriarchal age knew of a
world other than the physical-material one. They knew: In
that world, those who died young had other tasks to
accomplish together with higher beings of soul and spirit.
Thus everyone, also when they died before reaching old age,
still had a satisfying view of life and the world.
The remarkable
fact is that when these things are investigated one cannot
speak of mankind becoming older; curiously enough one must
say mankind becomes ever younger, that it goes back towards
youth. Immediately after the Atlantean catastrophe man
developed, in the way I have described, up to the age of 56,
then followed the time when he did so up to the age of 55,
then 54 and so on. When the first post-Atlantean cultural
epoch came to an end, development lasted only up to the age
of 48. At that point man had as it were to say to himself: I
am now on my own, my bodily nature no longer contributes to
the development of my soul and spirit. And, as we have seen,
this now occurred much earlier than at the start of the
ancient Indian cultural epoch.
We then come to
the second, the ancient Persian epoch. This epoch corresponds
to the phase the individual passes through between 48 and 42.
In other words in this epoch man felt his spirit and soul
being's development to be dependent on his bodily nature up
into his forties. Only when he was beyond the forties did he
experience that independence from the body which at the
present time occurs at a much earlier age. This meant that in
the ancient Persian epoch the soul did not participate for so
long, nor as intensely, in the decline, the sclerosis of the
organism. The soul did not participate for so long in those
forces that arose from the declining organism and that could
lead man into the spiritual world, illumining it for him.
After the
ancient Persian cultural epoch followed the one we designate
as the Egyptian-Chaldean epoch. Now mankind's age as a whole
dropped to what corresponds in the individual to the years
between 42 and 35. That meant that in the Egyptian-Chaldean
epoch the fruit of development came to man of itself in the
beginning up to the age of 42, then 41, later 40 and so on.
After that he had to accomplish his own independent inner
development.
These facts
appear to have the greatest significance for the fourth, the
Graeco-Latin epoch. In this epoch mankind as a whole
developed so that the age of post-Atlantean humanity
corresponded successively to that of the individual between
35 and 28. These are the years leading up to the middle of
life. We must be quite clear about what occurred in the
Graeco-Latin epoch. The individual human being within this
epoch experienced, simply through the laws governing
mankind's evolution, his spirit-soul being's dependence on
the body's growth and development. But just at the time when
the body's decline set in, when it began to become sclerotic
— if I may use that expression, which of course is
somewhat radical — the soul became free from the body.
The first half of life made a person belong to the
Graeco-Latin culture by virtue of mankind's evolution in
general. During this epoch the evolution of the individual
coincided so exactly with mankind's evolution as a whole
that, at the moment when human beings began to experience the
decline of the body, nothing more was revealed to man through
it. That is why so much of Greek culture reveals
youthfulness, vitality and flourishing growth. However, what
can be revealed only through the bodily nature in its decline
eluded the Greek. This meant that such revelations were lost
to him unless he received spiritual instruction in the
mysteries. Direct vision of the spiritual world was lost
through human nature itself.
In the third
epoch simply through his nature it was possible for man to
see into the spiritual world, though in decreasing measure.
It was possible for him through direct vision to know about
the soul's immortality. In the GraecoLatin epoch man could
indeed know that everything growing, flourishing, everything
coming into being is permeated with soul and spirit. But the
soul's independent life after death, or before it had entered
physical life through birth, was no longer obvious to the
Greek simply through human evolution as such. That is the
reason for the well-known saying expressed by the Greek
heroes: “It is better to be a beggar in the upper world
than a king in the realm of the shades.”
[ Note 1 ]
The Greeks knew
through direct vision that the “upper world” and
man within it was permeated by soul and spirit. It was just
because of this vision that the spiritual world as such
eluded them. It is interesting that the eminent Greek sage
Aristotle developed his ideas precisely on this fundamental
view of the Greeks. The great Aristotle scholar Franz Brentano
[ Note 2 ]
was right when he said that Aristotle's view of immortality was
that after death man was no longer a complete human being. As
a Greek, Aristotle had the view I have described, and he
therefore presupposed that for a human being to be complete,
body and soul must be together. Those like Aristotle who were
not initiated in the mysteries said: If a man's arm is cut
off, he is no longer a complete human being; if both arms are
cut off, he is even less complete; if the whole body is taken
from him as happens in death, then he is truly no longer a
complete man. This view is certainly not true in the light of
higher knowledge; it originated with the Greeks, even with
those whose thinking, as in the case of Aristotle, had
reached the highest eminence. After the soul has gone through
death, man, according to Aristotle, is incomplete because he
lacks organs that could bring him into communication with any
kind of environment. Brentano rightly recognized that this
was Aristotle's view of immortality.
Now bear in
mind that during this epoch mankind in general passed through
the ages which correspond in the individual to those between
35 and 28. If we take the first third of this time span we
come to about the age of 33. The fourth post-Atlantean epoch
began in the year 747 before the Mystery of Golgotha, and
ended in the year 1413 after the Mystery of Golgotha. If
evolution had continued as it had up to the fourth epoch,
with mankind unavoidably becoming younger and younger, then
man would have experienced not just the shadow-like
immortality which the Greeks visualized. His spirit-soul
being would at an ever earlier age cease to be dependent on
the body. This independence would happen long before his
bodily growth and development had ceased, and before he had
reached the middle of life. As mankind in general attained no
more than the age of 34, then 33, 32 and so on, the body
would gradually have overwhelmed him. Through his individual
evolution he would no longer have been able to look up to any
kind of spiritual world. That is why it is of such immense
significance that at the end of the first third of the epoch
which began in 747
B.C.
the Mystery of Golgotha took place,
and that just at this point in time Christ Jesus reached the
age of 33 which at that time was also the age of mankind. At
that point the death on Golgotha took place. Christ Jesus had
evolved so that His age and that of mankind coincided at the
moment when, through the Mystery of Golgotha, the possibility
arose for knowledge of immortality to be obtained directly
without any physical intermediary. This knowledge can be
attained on earth only because of the fructification the
earth received when the Christ Spirit united with the
personality of Jesus, just when His age and that of mankind
coincided at the moment in time when mankind was threatened
with loss of all connection with the spiritual world.
It affects one
deeply when, in considering mankind's evolution as such with
quite different assumptions, one discovers during spiritual
investigation the deep connection between mankind's earthly
evolution and the age and death of Christ Jesus. I can think
of little which must have a greater impact on the soul than
knowledge of the placement of the Mystery of Golgotha within
an important law of development governing the individual
person and the evolution of humanity as a whole. We see how
spiritual knowledge gradually explains and illumines the
Mystery of Golgotha. And we can perhaps sense that as
spiritual science continues to widen and develop
conscientious investigations, it will throw light on many
more aspects of this event. It is certain that as yet we on
earth, even with the penetrating research of spiritual
science, grasp the Mystery of Golgotha only to the smallest
extent. The Mystery of Golgotha will be understood ever more
and at ever deeper levels the further mankind progresses in
spiritual knowledge. I venture to say that during my
spiritual research, few moments have been more moving than
when—let me put it in these words — there arose
for me, out of the grey mist of the spirit, the recognition
of the connection between mankind's age of 33 in the fourth
post-Atlantean epoch and the age of 33 of Christ Jesus just
when the death on Golgotha took place.
Continuing
mankind's post-Atlantean evolution we come to our own, the
fifth epoch. During this epoch the age of mankind in general
corresponds to the ages of the individual between the 28th
and the 21st year. This means that when the fifth
post-Atlantean epoch began in 1413, mankind's evolution had
reached the point when people felt their spirit-soul being's
development to be dependent upon their bodily nature up to
their 28th year. At that age the soul became independent. You
will realize from this fact the necessity for man in this
epoch to attain through conscious inner spiritual development
what the soul no longer receives through its dependence on
the physical-bodily nature. In this epoch man must attain
insight out of his own individual being, he must be able
freely and independently to grasp reality and carry this
ability beyond the ages of 28, 27, 26 and so on. However, it
has to be said that generally the present system of
education, despite being a much discussed or perhaps I should
better say fabled about subject, tends not to provide the
individual with anything beyond what corresponds to mankind's
present age of 27.
In the course
of the fifth post-Atlantean epoch mankind's general age will
drop to 26, then 25, etc. reaching 21 at the end of the
epoch. So you see the necessity for science of the spirit,
which will provide the soul with what it no longer receives
through the body's development, and will support it in its
independent development. At present we witness the phenomenon
that, if their development does not go beyond what it can
receive from the external world and ordinary history, people
may live to be a hundred, but their age remains at 27. That
means that whatever they express about their innermost views,
observations, or ideals always bears the stamp of issuing
from someone aged no more than 27.
I have
concerned myself with the most varied personalities engaged
in different branches of cultural and public life. I have
indeed considered this aspect of research most thoroughly. I
have attempted to discover what lies behind some of the more
questionable phenomena that one meets with today. It has come
to light that much of what is happening has its origin in the
fact that people with influence in public life, no matter how
old they are, act out of the mental disposition of a
27-year-old, in the sense I have described. Truly what I am
about to say is not said out of bad feeling or animosity. The
research into these things goes back to long before the war,
as can be seen from my lectures.
I did research
into a personality who is typical because as far as his soul
disposition is concerned it must be said that, though he is
considerably older externally, inwardly he is but 27 years
old. In his activity in public life he proves himself a
typical representative of such a personality. There are many
examples to choose from, but let us take this more distant
one through whom much has come about in our time: Woodrow
Wilson, the President of the United States of America. I have
taken great pains in investigating this man's soul
disposition. He represents those human beings whose
development gains nothing through the fact that man's soul
has become free, has become independent of the bodily nature
and should be self-reliant. In consequence their age remains
the same as that of mankind, which at present is 27. It is
really an untruth when such people claim to be 30, 40, 50 or
more years old. As regards inner development they are no more
than 27.
A friend of our
movement who has suffered much through the events taking
place at present heard the lecture I am now giving in Munich.
He told me afterwards that this explanation of the
peculiarity of present events was like a ray of light helping
him to understand many phenomena. The abstract ideals of
youth, the abstract discussions about freedom, indulging
one's own pleasure while believing to have a world mission;
all these things are characteristic of Woodrow Wilson.
[ Note 3 ]
Not developing beyond the age of 27 explains his unpractical views,
his inability to discover fruitful ideas that relate to reality
as a creative force, his wishing to express only views that
please people, that are intelligible in general to people who
do not want any ideas more mature than those coming from a
27-year-old — these are also things that are
characteristic of Woodrow Wilson. To take an example: his
ideas about peace, which have swept through the world, are so
impractical that they have contributed to war for his own
country. All these things are closely related but they have
their origin in the facts I have indicated. Spiritual
research discovers deeper truths of human evolution which are
not comfortable to hear. This no doubt accounts for them
being so little appreciated. People are not consciously aware
that such truths can be disagreeable, but subconsciously they
are, and they fear them. The fear is subconscious and because
people do not allow it to rise into consciousness it turns
into hate, into antipathy against the deeper truths. What
today calls forth so much antipathy towards spiritual science
is subconscious hatred, and especially subconscious fear of
the deeper truths which indeed are not, let us say, so
digestible as those phrases so loved today such as “The
best man in the right place,” and the like. In the
future man's ideas as well as his ideals must be far more
definite, far more concrete; they must relate to reality, to
facts as they are. I have spoken of this from the most varied
standpoints. Ideas and ideals must spring from real
knowledge, from true insight into the meaning and direction
of man's evolution. Man's evolution will indeed not prosper
as long as people refuse to base what is called
“idealism” on direct spiritual investigation.
Arbitrary notions will not provide ideals that have any
connection with reality.
The sixth epoch
will follow our own. As mankind's general age will then
correspond to the ages of the individual between 21 and 14,
it will mean that man's soul will become free and independent
of his bodily nature at those earlier ages. Imagine what it
will then be like if man's free and independent soul does not
unite with knowledge derived from spiritual investigation. A
person may then be 30, 40, 50 years old, but if he has not
taken his own development in hand, his age will in fact be no
more than 17, 16 or 15. The all-important aspect of mankind's
further evolution consists in the fact that as the earth
progresses more of man's development is left to the
individual himself. What will happen if this is not
recognized? What will happen is that people will suffer
dementia praecox, insanity of adolescence. You will realize
how necessary it is to know about the fundamental facts of
earthly existence and to be conscious of the dangers that
threaten mankind. At present there is plenty of courage shown
in external action, a fact which is by no means always
sufficiently appreciated. But man's further progress will
need courage of soul, the courage which will enable him to
face truths which at first appear disagreeable if one's first
love in life is ease and comfort, if all one strives for is
knowledge that one finds, as the saying is,
“elevating,” i.e., one demands all truths to be
pleasant ones. This is an attitude that is very widespread in
our time. A dislike is taken to someone the moment he speaks
about things that are uncomfortable, albeit necessary; one
feels let down because he fails to uplift. But truth which
has been recognized as such stands higher than words spoken
merely because they deal with things that are pleasant and
can be taken home to be enjoyed like a comforting beverage.
The satisfaction derived from knowledge of life as it
necessarily and truly is stands higher than that derived from
ease and comfort.
These are
things I wanted to say to help us understand our present
age.
|