Lecture VIII
Berlin, July 24, 1917
Alongside the
content of these lectures I am concerned to show that truth,
in the spiritual sense, is a living reality. It is especially
essential in our time that a feeling should develop for the
fact that truth is something living. What has life is
different from one time to another; at one stage it may be
formless, at another it may have a definite structure. A
young child is very different from an old person. What is
alive is continually changing. The human being who is perhaps
to unfold his activity sometime in the future cannot be
spoken of now as someone existing, as far as the
physical plane is concerned. These things are so obvious as
to be trivial. However, they cease to be trivial when one has
learned to cherish the feeling that truth is a living
entity.
I spoke to you
last time about a contemporary statesman, Lloyd George.
[ Note 1 ]
If someone in England in 1890, when Lloyd George was 27 years old,
would have spoken about the whole significance of that age in our
epoch, as we did last time, it would, in the
spiritual-scientific sense, have been wrong. He could have
spoken about it in relation to Lloyd George, though of course
without the biographical details which had hardly begun to
happen. But to do so would have been wrong.
People have the
notion that truth can always be expressed at any time in the
same way, but that is not the case, especially when one is
dealing with certain higher truths. It is only now that the
time is right for speaking about the relation that exists
between the individual human being's age and the age of
mankind as a whole. This kind of truth is also an active
force. To speak about Lloyd George in 1890 when he was aged
27, giving an outline of his life—which could have been
done within certain limits — would have been
irresponsible. It could be compared with planting something
in the wrong season. It is important not only that such
truths do not reach the human soul as abstractions, but even
more that they come at a time when they can be effective.
This holds good not only in regard to historical facts, facts
related to world evolution in the widest sense, but to truth
in general in its effect upon the human soul. I gave some
indication of this last time, but attention must continually
be drawn to it because we are at present at a stage of
transition in the conception of truth. Science of the spirit
should create a certain condition of the comprehension of
truth. The relationship which man has to truth must alter,
must go through a certain development.
In the last
lecture I drew attention to the fact that nowadays the human
soul easily feels dissatisfied. Let us look at some of the
reasons for this dissatisfaction of modern man. We know that
the human soul needs concepts and ideas in life which can
throw light on certain basic questions, such as the
immortality of the soul, the meaning of world evolution, and
so on. The human soul needs ideas with which it can live. If
it cannot develop such ideas, or only unsatisfactory ones,
then it remains dissatisfied and becomes ill in a certain
sense. Many human souls today are in fact in a condition of
sickness to a far greater extent than is admitted. The near
future will see many more such souls than it is at present
possible to imagine, unless people turn to the kind of
knowledge that can fill the soul with spiritual content.
Nature itself
does in many ways present an image of the loftiest and most
secret spiritual reality; it is a question of understanding
the image rightly and not interpreting it materialistically.
The difficulty arises because people want ready-made
formulas, sets of concepts with which they can live and be
satisfied once and for all. When such are not discovered they
may seek advice. However, it is clear that what is expected
is a short description of some kind, a book perhaps, that in
a short time can be assimilated and that gives the person
something that satisfies him for the rest of his life. If one
is able to experience even to some degree truth as a living
reality, then such a demand is felt to be the equivalent of
demanding a food that will sustain the bodily organism for
the rest of life. He wants an advice that he can
“eat” so that spiritually he never needs to eat
again. That is an impossibility in either realm.
Spiritual
science cannot hand people something which, once assimilated,
is enough for the rest of life. I have often pointed out that
there exists no short summary of a world view which can be
kept at hand in one's pocket. In place of ready formulas,
science of the spirit provides something with which the human
soul must repeatedly unite itself, which must be repeatedly
inwardly assimilated and digested. External truths such as
those provided by natural science we can, if we have a good
memory, take in and then possess them once and for all. That
is not possible with spiritual-scientific truths, the reason
being that the truths of natural science are lifeless
concepts. The laws of nature are dead once they have been
formulated into concepts, whereas spiritual-scientific truths
are living concepts; if we condemn them to lifelessness
because we accept them as if they were external truths, then
they provide no nourishment; then they are stones the soul
cannot digest.
In view of what
the science of the spirit is today and what it really ought
to be, it is worth remarking that in the cultural life of the
19th century there were trends struggling towards it. But
much has happened in the last decade to cause what was then
achieved to be swept away and forgotten. Today I would like,
by way of introduction, to point to something that was much
misunderstood in the second half of the 19th century. It was
usually referred to as “Eduard von Hartmann's kind of
pessimism.”
[ Note 2 ]
However, the fact is that his pessimism is not meant the way
it was usually interpreted. People set out from the fixed
notion that pessimism means a view that considers the world
to be less than perfect, having many unsatisfactory aspects,
being in fact quite bad. That view can never do justice to
Hartmann's pessimism, but it was usually assessed in the
light of this general view. Today it is still difficult to
clarify this issue which deals with something basic and
deeply rooted in the human soul.
Today every
child is taught at school about the impenetrability of
bodies. When the teacher asks, “What is
impenetrability?” the children have learned to answer,
“Impenetrability is the property by virtue of which two
bodies cannot occupy a place at the same time,” which
is true of physical bodies, but today no one imagines that it
is a sentence which one day will have to be unlearned or
rather be interpreted differently. Here I shall only indicate
what the issue is about. The day will come when the sentence
will no longer run, Impenetrability is the property by virtue
of which two bodies cannot occupy the same place at the same
time; rather, it will be said, Entities whose property is
such that when they occupy a space from which other entities
of the same kind are excluded are physical bodies. Thus the
basic definition will be different. The day will come when
the approach will no longer be dogmatic, but based on
reality. Much is said nowadays about old dogmas being
superseded. The future will prove that there never was an age
more steeped in dogmas than our own. Our sciences are stuffed
with dogmatism, even more so are public opinions, not to
mention political views.
If we take a
positive view of pessimism — for the moment that of
Eduard von Hartmann — we shall discover what follows.
He says, Many people strive for happiness; they want instant
inner contentment which they call happiness. But that can
never be the foundation, in a higher sense, for an existence
worthy of man. Striving merely for one's personal
satisfaction can only lead to isolation; it is bound to lead
to a greater or lesser degree of egoism. Man's task cannot
consist in striving merely for his own satisfaction; rather,
must it be to place his living being into one process of the
world, to work with and for the development of the world.
However, complete satisfaction with external life or harmony
within himself would prevent him from fulfilling that task.
Only when we are not satisfied with conditions do we strive
to further the upbuilding processes in the world. Thus Eduard
von Hartmann's pessimism is in the realm of feeling. It is
his view that without this pessimism which makes us
dissatisfied, we would lack the incentive to cooperate in the
work of furthering evolution. Thus Eduard von Hartmann,
expressing himself philosophically, states that he stands for
both empirical and teleological evolutionism. It is clear
that we are here dealing with a pessimism that is very
different from the usual dogmatic view of pessimism. With his
concept of pessimism, which I won't pursue further at this
time, Eduard von Hartmann is in a certain sense on the path
that spiritual science must follow.
This spiritual
science, however, shows us much more; it shows us what a
fully satisfying mental image would really be for our soul
life. It would be for our soul life exactly what external
food would be for us if we ate it but then had no way to
digest it, and instead carried it around with us undigested.
It could not really be called nourishment. It is actually so
that someone who takes a book of Trine or Johannes Muller and
wanted to be satisfied with it, would be attempting the same
as someone who wanted to eat food which could then only be
carried around undigested in the body.
[ Note 3 ]
If it were not
simply carried, it would be digested, but then it disappears;
it loses its essential identity. This never happens with a
fully satisfying mental image. A fully satisfying mental
image remains with us forever, if I may express it so, lying
in the stomach of our soul. And the more we believe we
receive at a given moment from such a mental image, the more
we hope to voluptuously satisfy our soul with it, the more we
will see that once we have lived with it awhile it cannot
satisfy us anymore. Instead it develops in us so that it
bores us, becomes annoying to us, and the like.
These things
have another side which is connected with what some people
regard as contradictions in spiritual science; namely, the
fact that new viewpoints are continually sought from which to
develop our concepts. We could, as it were, speak forever
from different points of view. These do not contradict one
another; rather, they prove that spiritual truths have a
capacity for continuous transformation, which is an
indication of their living quality. Science of the spirit
cannot be molded in rigid concepts. Single facts can
certainly be presented in a straightforward manner, but the
content of what is to satisfy us as a world view must be
presented in thoughts that are full of life and can be
understood from ever new aspects. Whoever takes in the
thoughts of some aspect of spiritual science and lets them
dwell in his soul will find that they speak to him. If at
another time the same thoughts pass through his soul, they
will speak to him again but quite differently. When he is
happy, they will speak differently from when he is sad and
troubled, but insofar as he receives them in their living
quality they will always speak to him.
Spiritual-scientific concepts do not just provide an image of
something; they establish a living connection between the
human soul and the whole endless spiritual aspect of the
world. Because the spiritual aspect is endless it can never
be exhausted. Science for spirit will in every single case
bring about a connection between the soul and the spiritual
world, provided we retain an open receptivity for what comes
to meet us from the world. We must above all become
accustomed to the fact that certain concepts which today seem
basic and beyond dispute may in the future have no relevance
at all. Take the example of the countless philosophies; a
problem that emerges in them all concerns “being”
or “existence.” Existence as such is always
debated and already the form in which the problem is
presented creates great difficulty for the mobile human soul
to deal with. Especially through these lectures it is my hope
to kindle in you a feeling for the fact that whatever we look
upon as “existing,” whatever entity we ascribe
the state of “being” to, is directly related to
the process of coming into being. The truth is that neither
what Parmenides said about immutable existence nor what
Heraclitus said about the coming into being is correct.
[ Note 4 ]
In the world things
exist and things become, but only what is
in the process of becoming is alive; what is already in
existence is always dead. What is in existence is the corpse
of what was becoming. You will find more about this in my
Occult Science.
[ Note 5 ]
In nature all around us we find
“existence,” and spiritual science confirms that
this existence has arisen because once it was in a process of
becoming. The “becoming” left behind its corpse.
What is in the state of existence is dead; what is becoming
is alive.
This has
special significance for man's inner life. We do not attain a
satisfying view of things through concepts that are finished
and complete, because they belong to what exists, not to what
is becoming. A satisfying view can only be derived from what
is in the process of becoming; it must act on the soul so
that as we absorb it, it becomes unconscious, but in uniting
with the soul stirs in us again questions concerning the
becoming. This is also an aspect of the science of the spirit
which causes difficulty for many because they prefer what is
finished and complete. While the science of the spirit points
to what will truly nourish the human soul, the inclination is
towards the very opposite.
What people
want today is to attain as quickly as possible a complete and
finished view of the world. Much of what comes to expression
as inner disturbances and dissatisfaction will be alleviated
only when, instead of demanding finished truths, our interest
awakens for participation in the coming-into-being of truth.
Certainly truths must be clearly defined, but what is
expressed in finished concepts always refers to something
that belongs to the past. However, the truths deposited, as
it were, by the past we can absorb; by so doing they live in
us, and we can in this way participate in truth.
All this is
going through a process of transformation in our time, which
shows itself in the extreme polarity between Western and
Eastern Europe. We in Central Europe are placed in the middle
of this polarity. The Western pole has already reached
hypertrophy, over-ripeness. The Eastern pole is only just
coming into being; it has hardly reached the embryonic stage.
It is very important that we be clear about the fact that
what shows itself as strange and chaotic conditions in
Eastern Europe is very little understood in Central Europe
and not at all in Western Europe. How many discussions are
not going on about the nature of the Russian people, about
what is happening in Eastern Europe! Recently I read about an
opinion, put forward by a gentleman who no doubt thinks
himself very clever, that the Russian people are going
through a stage resembling the one Central and Western Europe
went through in the Middle Ages. At that time there was, he
said, in Central and Western Europe more faith, more of a
kind of dreamy, mystical attitude, just as there is now in
Eastern Europe. Thus Eastern Europe must be passing through
its Middle Ages whereas in the rest of Europe reason and
intellect, and with it the natural sciences have meanwhile
progressed. The Eastern Europeans will have to catch up with
all of this development.
None of this
has any bearing on reality. The truth is rather that the
Russian is by nature mystically inclined, but this mystical
inclination is at the same time intellectual. What meets us
here is intellectual mysticism, or mystical intellectualism;
that is, an intellect that expresses itself mystically. And
that is something which never existed in the rest of Europe.
It is something quite new, new in the same sense as a child
is new when compared to an old man, perhaps his grandfather,
whom he will come to resemble. It is so important that modern
man wakes up and recognizes these things instead of passing
them by in a state of sleep. To understand the polarity of
Western and Eastern Europe is in particular for Central
Europe a pressing necessity. Unless attempts are made to
understand it, the chaos that exists at present will not be
overcome.
It is rather
difficult to become altogether clear about the contrast
between Eastern and Western Europe, basically because what
comes to the fore in the West is in a sense too mature,
whereas what appears in the East has, as I said, hardly
reached the embryonic stage. Yet we must try to understand.
We have in Western and also in Central Europe what might be
called a specific kind of superstition which does not exist
in Eastern Europe, or when it appears there, it is an
adoption from the West. This superstition, so prevalent in
Western and Central Europe is, to put it bluntly, concerned
with the printed word, with everything to be found in books.
This may sound somewhat grotesque but it does illustrate what
encompasses a whole complex of cultural attitudes. In the
West we cling to what can be pinned down and put into print.
We place the greatest store on what we can objectify by
detaching it from the human being. To do so is regarded so
highly that our libraries grow into gigantic monstrosities,
immensely appreciated more particularly by those working on
some branch of science. However, there is another reason why
libraries are so appreciated: they keep in storage thoughts
which have become divorced from their human source. A sum of
such thoughts we call liberalism; when a group of people
profess them it is called a liberal party. A liberal party is
what results when, over a number of human beings a liberal
theory is spread, like a spider's web, i.e., what can be
preserved in books. The same applies to many other things.
The superstitious belief in theories leads to the attitude
that, for things to be dealt with efficiently they must first
be pinned down in this way.
In the West
there has emerged in quick succession a whole number of
theories such as liberalism, conservatism and others, and
also wider, more universal theories, preserved in books, such
as Proudhon's and Bellamy's utopias.
[ Note 6 ]
These things become more numerous the further West we go. Central
Europe has produced comparatively few such utopias, strictly speaking,
none. Some may have appeared in Central Europe because these things
get transferred, but they are all products of the Anglo-Saxon and
Latin races. A feature of Western superstition —
adopted to some extent in Central Europe — is that what
originates in man, i.e., his thoughts, must first be
externalized, must be detached from him, before being of use.
This procedure has led to evil practices in certain movements
usually of a mystical nature. Such practices are facilitated
by the fact that great value is placed on producing
something, not directly from contemporary life, but from what
can be derived from ancient writings and old traditions, in
short, from what has become divorced from man. Many people
are not interested when told about the spiritual worlds
related to today. But if told that what they are hearing
stems from ancient Rosicrucian wisdom they are pleased, and
even more pleased if told about ancient temples, or better
Oriental mystic temples, and it is emphasized how old
everything is, how long it has all been deposited, how truly
fixed it has become.
This tendency
continues to develop to extremes in the Western world. It is
a tendency that is intimately connected with a certain
despotic power that is being wielded over human beings by the
spirituality that has become detached from them. The
spiritual element that has become independent exerts its
power, in the last resort, over man's elemental forces. The
human being himself is then excluded; in one way or another,
what he has separated off takes control. Furthermore what has
in this way been thrust into the world seeks materialization;
it does not just seek to be understood in a materialistic
sense, but actually to materialize. The Western world has
already gone a long way in this respect. The phenomena are
there, but no attempts are made to understand the inner laws
that govern them; however, they exist and the day is not far
off when man will regret that he did not seek knowledge of
them.
A former
commoner known today as Lord Northcliffe is a British
newspaper magnate, and he is on his way to becoming one in America.
[ Note 7 ]
He started by pondering the question of whether it would be
possible to make society — that is, the ideas and views
people generally share — independent of human beings as
such. In other words, he wondered how one could get what has
detached itself from man to gain dominance over him. He began
by formulating a theory saying: Every province has its own
newspaper; it carries articles written by local individuals;
consequently the papers differ from one province to another.
How splendid if one could gradually pour into all the
provincial presses a uniform model newspaper. One could
establish a central office which collected all the best
articles on chemistry, written by famous chemists, all the
best written on physics by eminent physicists, all the best
on biology by famous biologists, and so on. This material
could be distributed to the various local papers which would
then all carry the same articles. Even where of necessity
something had to be different, it could be arranged from the
central office. Of course, due to different languages,
absolutely everything could not be the same, but everything
could be centralized.
You will find
that this man has come a long way towards his aim. He is
today the unseen power over a great part of the British,
French and American press. Certain newspapers in Britain,
France and America carry nothing that has not been issued
from the same central office. Those newspapers which are
still independent have to fight for survival, faced with
competition from all that flows through his channels. His
real aim is to get rid of everything that is not issued from
one and the same source. In view of Western man's blind
belief in what has become detached from him and which now
comes to meet him in this way, you will realize what
possibilities this opens up for exerting tyrannical power
over individual human beings.
People in
Eastern Europe have a natural inclination to restore to the
individual his full human dignity and independence. Their
inclination is towards overcoming what has become entombed in
the printed word and replacing it by man himself. What is
striven for in the East as an ideal is to read less, to be
less influenced by what has become inert and fixed and rather
to let influence come from what is directly connected with
individual human beings. Man is once more to listen to his
fellow man and to know that it makes a difference whether
speech comes directly from the human being or whether it has
become detached from him and made a detour via printers' ink
or the like.
Meanwhile in
the West a dreadful use is made in many spheres of what has
become detached from man, especially in the realm of art
where it has led to methods of reproduction that are most
efficient in extinguishing the sense for the artistic. The
ability to recognize the unique aspect in a work of art has
to a great extent been lost. This applies especially to
objects in everyday use. When objections are made to this
modern malady, they are not met with much understanding. You
may have noticed that some of the ladies present are wearing
rings or other ornaments, every item different, because value
is placed on individual design, and on the fact that a
connection exists in the ideal sphere between the object and
the person who made it. At a time when everything is mass
produced, that is, has become detached from man, has been
objectified, there is not much understanding for such things.
The intention behind much that is developed in our time
really springs from this tendency, although it may be thought
that things are done from preference. On the other hand, what
is preparing in the East is based on what is individual, on
enhancing man's intrinsic value, though as yet this tendency
is only in the earliest embryonic beginnings.
Marxism (I
could just as well choose a number of other examples)
originated in the West. But what is Marxism? It is a theory
which presents in conceptual form a social structure within
which all human beings are supposed to live together in
harmony. To the spiritual outlook gradually preparing in the
East it will seem an absurdity that a theory of this kind,
supposed to have universal validity, could ever have been
spun out. It will be recognized that it is impossible to
decide in an arbitrary manner how people are to live. That is
something which each individual must determine for himself,
just as people's lives within a community must be worked out
between the people themselves. What is preparing in the East
is creative individualism — I hesitate to use yet
another stereotyped phrase, but no other possibility exists
than to make use of certain concepts.
It is so very
important that these things are understood. They indicate the
forces which at present are shaping the world, and we are
placed in their midst. Unless these things are taken into
account sufficiently, it is not possible to arrive at an
adequate view of world events. For example, without such
insight it is not possible to recognize what is behind the
fact that Lord Northcliffe bought up not only British,
American and French newspapers, but a Russian one as well. A
newspaper called
Nowoje Wremja
is completely under
his control. This enables him to throw a net across to the
East, instigated no doubt by human beings who have a certain
insight into what will result from gathering into the same
net what constitutes the past and what constitutes the
future. Something of far deeper significance than is imagined
lies behind this East-West union into which we in Central
Europe are wedged. These things are worked at far more
thoroughly and systematically than people are aware of.
Similar things are taking place in other spheres. The idea of
implanting the dying forces of the West into the germinating
forces of the East is dreadful. Some are aware of what is
taking place, but who today can rightly judge the meaning of
the fact that at the turn of the 19th and 20th centuries
there suddenly appeared in the British press a whole series
of fictitious names, names such as Ignotus, Argus, Spectator
and so on? Who recognizes from a comprehensive viewpoint that
an issue of
Nowoje Wremja
purchased in Russia is
written in London by representatives under various
pseudonyms, thus ensuring a complete interchange between what
is overripe in the West and what is still embryonic and
germinating in the East? These are things that go on behind
the scenes of our everyday lives, things that have a direct
connection with laws governing the evolution of mankind and
the earth.
At the
beginning of the 20th century the spirit of Eastern Europe
was joined to the spirit of Western Europe. Systematic work
was done to create a general public opinion. Work on this
started in the editor's office and spread to parliament
before entering more subterranean channels. Anyone who
believes I am imagining things in maintaining this should
read and really take in the content of letters published at
the beginning of the 20th century by Mrs. Novikoff, the wife
of the Russian envoy in Vienna.
[ Note 8 ]
These letters were written
by Mrs. Novikoff to Mrs. Campbell-Bannerman, with whom she
became acquainted in England. In reading these letters you
will find that I am not imagining things and you will find
much that explains what seems inexplicable, especially to
people in Central Europe.
If we are
really to understand the significance of the deep changes
occurring in our time, we need concepts that are different
from those carried over from the past. We must recognize that
we have an inherent inclination and ability to formulate such
concepts. We must not sleep through the significant events
that are taking place. We could cite hundreds upon hundreds
of such events. Take for example what took place at Oxford in
the summer of 1911. There was a large gathering at which were
present, in their official attire, a splendid procession of
all the dignitaries and professors of the University of
Oxford. They had gathered because Lord Haldane was to deliver
a speech.
[ Note 9 ]
You must bear in mind that this is the Secretary of State for War
giving a speech. And his subject? He discussed in strictly
scientific terms how greatly the German spirit had
contributed to the furtherance of mankind's evolution. He
stressed that it had demonstrated that civilization is
furthered not through brute force but rather through moral
and ethical influences. The whole speech was a eulogy in
praise of the intrinsic value of German culture.
Once war had
broken out, Lord Haldane fully agreed with and even
emphasized the view that the German spirit came to expression
mainly in militarism that created hell for the rest of the
world. Yet that same Lord Haldane had in his youth, while in
Göttingen, sat in reverence at the feet of the
philosopher Lotze who had written some fine books on
Education and the State
and one entitled
A Path to Truth.
[ Note 10 ]
That same Lord Haldane had in beautiful words spoken about
the difference between Hegel and Goethe. He pointed out that
while Hegel said that we would be able to hear nature express
the highest secrets if we only had the sense, Goethe made a
still loftier saying the foundation for his whole world view,
namely, that if nature could actually express everything man
needs to hear, then she would have had the ability to speak.
A deep meaning is contained in these words. They imply
nothing less than that Goethe professed true spiritualism,
for if nature contained all there is in the world, then she
would reveal it to us; the fact that she does not proves that
there is more; there is something beyond nature, namely the
spirit. All this Haldane had been able to express because of
his experience of German cultural life. Yet like hundreds of
other instances, we see him suddenly change.
These phenomena
are not of a kind that can be brushed aside with trivial
remarks like: Once peace has been signed all these things
will even out. — Many people do believe that, but what
is needed is a fundamentally different approach. The basis
for this approach we do not even have to acquire; in a sense,
we possess it already, and if we have the will, we can act
accordingly. We in Central Europe have by nature the ability,
if we would only exert it, to look with understanding towards
both the East and the West. What we must do is overcome the
habit of approaching things especially spiritual science
theoretically. We must enter into it with all our heart, with
all the inner forces at our disposal.
Allow me for a
moment to turn to something of a personal nature; after all,
we know one another and these things concern us all. As you
know, I have written about Nietzsche, and from my book you
will have seen that I value and admire him greatly.
[ Note 11 ]
Lately, when lecturing in various places, I have expressed my
respect and admiration for the Swabian aesthetician Friedrich
Theodor Vischer.
[ Note 12 ]
I also mentioned the fact that he was among the; first to whom
I turned after I had for thirty years been concerned with
laying the foundation for what I now call the science of the
spirit. He was the first to approach me in saying: Your
conception of time is a most fruitful foundation on which to
build up a science of the spirit.” As I said, I respect
Nietzsche, and I tried to do him justice in my book,
Friedrich Nietzsche, Fighter for Freedom.
I also respect Vischer. But how do the two regard each other?
You will find that Nietzsche wrote an interesting passage on
Vischer. He also coined the much used expression
“bourgeois philistine” which is what he called
David Friedrich Strauss, the author of
Life of Jesus
and
The Old and the New Faith.
[ Note 13 ]
Vischer was a great
admirer of David Friedrich Strauss, a remark I add merely by
way of explanation. Concerning Vischer, Nietzsche had the
following to say:
... Lately the assessment of an idiot
concerning historical facts has been circulating in German
newspapers to the joy of the pale aesthetic Swabian
Vischer. This assessment, to which every German will agree,
is the so-called “truth,” that
“Renaissance and Reformation — aesthetic
rebirth and moral rebirth — must be taken together to
form a whole.” Such a sentence tests my patience too
far. I feel it to be my personal duty, once and for all, to
tell the Germans what they all have on their conscience:
four centuries of crimes against culture; that is what
they have on their conscience.
[ Note 14 ]
Thus it is
possible to have respect for both personalities and their
philosophical approaches; but one calls the other an idiot.
That does not in the least alter my regard and respect for
them both. I do not feel obliged to swear by the one or the
other when I acknowledge what they have to say. Nor do I feel
obliged to make whatever view each has of the other my own. I
accept that that is his view, just as I accept that the
gentleman sitting across the room will have a different view
of the pile of books in front of me than I have. Judging
things from one aspect only is a common tendency, which some
develop to a remarkable degree. That is something that has to
be reckoned with. There is the example of what Hölderlin
puts into the mouth of Hyperion in his “Hyperion in
Greece”; it is so interesting because, as those will be
aware of who know Hölderlin, he identifies with
Hyperion. The views expressed by Hyperion are his own. The
Germans he describes as follows:
They always were barbarians right from
ancient times, and became more so through diligence,
learning, and even religion. Completely devoid of pious
feelings, lacking every grace, subject to every excess and
shabbiness insulting to a fine soul, dull and without
harmony like the fragments of a discarded vase —
these, my Bellarmin, were my comforters. — These are
hard words and yet I say them because they are true: I
cannot think of any people more torn apart than the
Germans. You will find artisans, thinkers, priests, masters
and servants, young folk and mature ones; all these you
will find, but no human beings ...
[ Note 15 ]
One can imagine
authors of the entente wanting to copy such a passage. But
there is another important aspect: the same Hölderlin
who had these convictions also called Germany “the
heart of Europe.” In other words, he was capable of
having both views. We must be able ever more to recognize
that not only is it possible, but it is also a deeply rooted
disposition in man. If one clings to the abstract opinion
that it is contradictory to hold different views about the
same thing, one is clinging to one-sidedness. The views and
outlooks that led to the greatness of Western Europe are no
longer capable of understanding what is beginning to evolve
in Eastern Europe. The day will come when to the people of
Eastern Europe it will seem incomprehensible that one should
not be able to have two completely opposite views of
something. Many-sidedness is what' is developing in the East,
and it will seem obvious that to understand things one must
view and describe them from all sides.
All this is
connected with what I began with today, the necessity to
attain a new relationship to truth. An essential aspect of
this is the recognition that our life of thinking, that is,
our life in mental pictures and concepts, is already a life
in the spirit. In order to recognize that thinking is a
spiritual activity it is necessary to overcome the
materialistic and quite unscientific attitude which says,
When I think, I use my brain, so thinking must issue from the
brain. — That is just about as clever as someone
saying, Along this road there are footprints; where can they
have come from? There must be forces beneath the ground that
have caused them. I must study these footprints so that I can
build up a theory as to the nature of the forces that push
and pull from beneath the ground and form the footprints in
the soft soil. That is comparable to seeking in the
formations and processes of the brain the forces that create
thinking. Just as the footprints, though found in the soil,
originated from people walking over it, so are the formations
of the brain — just as biology and physiology describe
them — the imprint of thinking which is spiritual.
Naturally the
brain must be there, just as the ground must be there if
people are to walk over it. Like the ground, the brain offers
resistance as long as we live between birth and death. What
lives in us as spirit must be reflected from something during
our existence between birth and death. The reflecting
apparatus is the brain. But this reflecting is an active
process, as if in a mirror in which light was not thrown back
from a smooth surface, but one which contoured itself so that
one could recognize from the resulting shape what had been
reflected. One must understand that thinking as such is
spiritual, that we already stand within the spiritual world
when we think. We become fully conscious of this only when
thinking frees itself, when thinking, as it were, is able to
catch hold of itself. Such a refined thinking can follow a
course that enables it to take hold of the more hidden
connections between events in life. It is able to seek out
the more delicate links beneath the surface. I spoke of these
things in the two previous lectures.
What thinking
is in its spiritual nature one becomes aware of only when it
has freed itself from matter. Only then does one attain to a
thinking that is truly creative. The natural world can be
grasped by a thinking that passively assimilates what the
natural phenomena of themselves reveal. If one is to find
ideas that can be effective in society, ideas that are, so to
speak, to govern people's affairs, they must arise out of a
thinking that has become independent. We lack to a high
degree the ability to rise above dependence on external
phenomena, to rise to a thinking that formulates thoughts
independently, within its own essence. That is why our
political life is so sterile, so unfruitful; only thinking
that has freed itself from matter can deal effectively with
social problems. If one wishes, it could be called the next
necessary step to be taken in mysticism. But what is meant is
not a vague mystical something so often pursued nowadays.
What matters is not the awareness of oneself within a divine
essence or some such lovely phrase. The God within is an
experience common to all creatures. To be in connection with
the unity of the world, with the divine element within, one
need only to utter words like mysticism or theosophy. A June
bug has that kind of connection too, though in its own
special way. What matters is that we begin to experience
thinking as something active and alive, expressing itself in
concrete concepts. Such concepts are able to take hold of and
deal effectively with social problems.
At the
beginning of today's considerations I spoke about the
importance for man not only to regard his relation to truth
in the light of the science of the spirit, but also to
recognize that the relation itself must become different. It
must become an active union with reality; this will have
immense significance, not only for the understanding of world
events, of history and social problems now and in the future,
but also for the individual. What needs to be done now, is to
continue certain important spiritual streams and endeavors
which have been forgotten. There were good reasons — we
still have to speak of them — that in the second half
of the 19th century much was forgotten or abandoned. When a
new edition of my book
The Riddles of Man
is published, I shall indicate many phenomena which belong to
these forgotten aspects of spiritual life.
[ Note 16 ]
Many endeavors, now
forgotten, existed in the first half of the 19th century to
which spiritual science has a direct link. Had they endured
— which is of course purely hypothetical, for things
could only develop the way they did — but if they had,
man would not have been so helpless in face of the present
tragic events.
I have
mentioned before the remarkable fact that, for egoistical
purposes, the strength of the various nations in Europe was
carefully monitored in the West, especially in Britain. It
was through this that the storm clouds gathered from whose
effects we are still suffering. In past lectures I have
explained many things which brought about the present
catastrophe. You will realize from much of what I have said
lately that it is by no means enough to reckon only with the
events usually talked about. It is necessary to dig much
deeper and to take account of the much greater significance
of what happens beneath the surface of external events. It is
this which pours over mankind like some dreadful deluge. Many
of these things can as yet not be called by their true name,
because human beings are not ready to accept them. But if
evolution is to be understood, if light is to be thrown on
the hidden secrets directly connected with present events,
then they must be touched upon. Understanding of these things
is possible only if the science of the spirit is taken ever
more seriously.
The aim of the
science of the spirit is to unite with all that is best in
the forces and impulses of the Occident; above all it wants
to further evolution. It can achieve its aims only if it
ceases to be confused with all the foolish nonsense that
appears nowadays in the guise of some spiritual or mystic
impulse. Things have come to such straits that in future the
difference must be made abundantly clear between everything
spiritual science stands for, everything our
anthroposophically-orientated spiritual science aims to be,
and all the many movements that wish to identify with it.
In conclusion I
ask you to look for a moment at the Orient; certainly it did
have in the past a high degree of insight into repeated earth
lives. This insight was attained through a special training
of man's own being. From a certain point of view it must be
said that no description of the individual soul's connection
with the cosmos surpasses that of the Bhagavad Gita. But we,
in our time have different tasks. In his
Education of Mankind,
Lessing inaugurated one of these tasks.
[ Note 17 ]
There the concept
of repeated earth lives reappears in the Occident. But how
did the idea come to Lessing? He knew of course that it had
been a teaching among primitive peoples. But the idea came to
him while contemplating the consecutive epochs in mankind's
evolution, and noticing how one epoch develops out of the
preceding one. He considered that the reason no break in
evolution occurred between the epochs could only be because
human souls themselves carried the forces and capabilities
they had attained over from epoch A to epoch B, to epoch C,
etc. Just think, if our souls were present back in darkest
antiquity and continued to incarnate again and again, that
would mean that we ourselves have carried over from antiquity
right up into our time what runs like a thread through the
whole of history and evolution. Then human beings themselves
would have created the various epochs. History gains sense
and meaning when it is recognized that the human souls
themselves carry over impulses from one epoch to the next.
Through such a comprehensive historical survey the idea of
repeated earth lives came to Lessing, not as in the Orient
from the individual human soul.
Historical
thinking and history, history in its highest sense, that is
the task of the Occident. However, this requires that we
recognize it in every moment. History confronts us when
individual facts unite in the understanding of the different
ages of man. We have history when a child stands before an
aged person. Here we grasp the historical sense by
recognizing that the old person was once a young adult and
before that a child. What is consecutive in history can also
appear side by side in space. Eastern, Western and Central
Europe, though next to one another in space, can be
understood only when also seen in a historical sense as
following one another. This, of course, must be done in the
right way.
These tasks
stand before each one of us. When we widen our horizon to
encompass such matters we shall in our living relationship
with what is around us attain that gratification for which
our soul longs.
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