Our International Situation. War, Peace and Spiritual Science
Berlin, 12th October 1905
Spiritual research cannot interfere in the immediate problems
of the day. Besides, the confidence must also not arise that
the spiritual knowledge should be anything that floats above
all reality and would have to do nothing with the life praxis.
We do not want to state the events, which turn up the world
directly today, in which way one treats the current events, and
we do not want to belong to those who want to be blind and deaf
to that which moves the human hearts immediately what concerns
us directly. Between these two cliffs, the spiritual researcher
has always to find the way, so that he is never merged in the
opinions and the views of the everyday life. On the other side,
he is never allowed to be involved in mere empty abstractions
or to be addicted to authorities. I said that repeatedly from
this place: spiritual science has to make us directly
practical, much more practical than normally the pragmatists
think. However, it should make us practical leading us in the
deeply succumbing forces of life and clarify us about the
things that they direct our actions in harmony with the big
universal laws. Only then, one can achieve anything in the
world and intervene in the activities of the world if one does
it in accordance with the big universal laws.
After this premise, let me point to a few facts at first that
should solely show us the importance and actuality of our
questions.
Perhaps, you remember the fact that 24 August 1898 the
authorised representative of the czar (Nicholas II) sent
a circular to the foreign representatives accredited in
Petersburg. In this circular you find, among other things, the
following words, “The maintenance of the general peace
and a possible lowering of the excessive armaments which press
on all nations constitute an ideal in the present situation of
the whole world to which the efforts of all governments should
be directed.
The
human and highly noble-minded striving of His Majesty, the
Emperor, my elated lord, is completely dedicated to this task.
In the conviction that this elated final goal corresponds to
the most essential interests and the entitled wishes of all
governments the imperial government believes that the present
moment is extremely favourable to search for the most effective
means on the way of international consultation, in order to
ensure the benefits of a true and durable peace and to set an
objective, above all, to the progressive development of the
present armaments.”
Moreover, you find the following words in this document:
“Because the financial loads increase and impair the
national well-being, work and capital are headed off in great
part from their natural determination and are consumed
unproductively. Hundreds of millions are used to acquire
dreadful destruction machines which are considered today as the
last word of science and are condemned already tomorrow to lose
any value as a result of any new discovery in these fields ...
Because the armaments of every power grow to such an extent,
they correspond less and less to the purpose which the
concerning government has proposed to itself.” The
document closes with the proposal that a conference with God's
help should be an auspicious sign of the next century.
Certainly this manifesto arises from an intention. The last
events teach us how this intention could come true. This
intention is not quite new, because we can go back even
centuries, and there we find a prince, Henry IV of France, in
the 16th, 17th centuries, who stimulated the idea of such a
general peace conference. Seven of sixteen countries were won
when Heinrich IV was murdered. Nobody continued his work. If we
were interested in it, we could probably trace back the
intentions still much farther.
This is one range of facts. The other is this: the Hague peace
conference took place. You all know the name of the meritorious
person who pursues her ideal with a rare devotion and with a
rare skill, the name of Bertha von Suttner (1853-1914, Austrian
novelist and pacifist). A year after the Hague peace
conference, she tried to collect the acts for a book in which
she registered the partly nice and marvellous speeches. She
prefaced the book. I ask to take into consideration that one
year had passed, after Bertha von Suttner could have seen in
this work of the peace conference. She already anticipated the
results, after one year had passed. In the meantime, in the
diametrical contrast to it, we had the bloody Transvaal war
(1899-1902) with rejected mediation, and today we have war
again (Russo-Japanese War 1904-1905).
Looking around in the world today, we see the struggle of many
noble human beings for the idea of peace, the love for a global
peace already in the hearts of high-minded idealists, and,
nevertheless, so much blood has hardly flowed in other times on
our earth as now. It is this a serious, very serious affair for
everybody who also deals with the big mental problems. On the
one hand, we have the dedicated apostles of peace with their
activity. We have the excellent achievements of Bertha von
Suttner, who was able to portray the frightfulness of fight and
war with rare grandeur. However, we do not forget that we also
have the reverse. If we do not forget that also many are among
our judicious fellow-men who assure us, on the other side,
again and again that they consider the fight as necessary for
the progress, as something that steels the forces. Only in the
fight against the opposition, the forces would grow. The
researcher who has attracted so many thinkers (Ernst
Haeckel), how often has he pronounced that he wishes the
powerful war and that only the powerful war can further the
forces in nature. Maybe he has not pronounced it so radically,
but many people think that way.
Even within our spiritual-scientific movement, voices were
being raised that it would be a weakness, almost a sin against
the spirit of national strength if one objects anything against
the war that has led to national honour, to national power.
Today, in any case, the views in this area are confronted still
harshly, very harshly. However, the Hague peace conference has
brought one thing. It has brought the votes of a range of
people who lead the public problems. A big range of the
representatives of the states gave their consent in those days,
— that the Hague conference could take place. One should
believe that a thing that has found such an approval from such
places had to be promising in the most eminent sense.
In
order to be able to comment this spiritual-scientifically, we
have to look a little deeper into the matters. If we pursue the
question of peace as an ideal question as it has developed in
the course of time, and pursue the facts of fight and quarrel,
nevertheless, we must probably say that how this ideal of a
general peace is pursued challenges our attention and an
investigation. Many of those who practised the art of war are
those in whose hearts pain and maybe even aversion of the
results and effects of the war exist. Such matters induce us to
ask, do the wars generally come from anything that can be
eliminated by principles and views? Who looks deeper into the
human souls, knows that two separate, completely different ways
cause the war. One is that which we call power of judgement and
reason that we call idealism, the other is the human desire,
the human inclinations, the human sympathies, and antipathies.
Some things would be different in the world if it were possible
to regulate the desires, wishes and passions according to the
principles of heart and mind without further ado. This is not
possible, but the reverse has always been there in humanity up
to now. For that which the passion wants, which the desire
requires, the reason, even the heart creates a mask with its
idealism.
If
you pursue the history of the human evolution, you can put the
question repeatedly, if you see lighting up principles or
idealism here and there: which desires and passions are lurking
in the background? If we consider this, it might be very well
possible that one is not yet able to make use of the nicest
principles in this question, then it could be that something
else is necessary because simply the human passions, impulses
and desires are not yet advanced enough to follow the idealism
of the singles. You see that the question lies deeper, and we
must grasp it deeper. We must really have a look at the human
soul and its basic forces if we want to assess the whole thing
correctly. The human being does not always see enough of his
development. He often sees a small span of time only, and that
is why an extensive worldview must open the look for us which,
on the one side, leads deeply and allows us, on the other side,
to overview the bigger periods, so that we get a judgment about
the forces which have to lead us into the future.
Let
us have a look once at the human soul, where we may study it in
a point deeply and thoroughly. Today we have something that we
could touch eight days ago, from another side. There we have a
scientific theory, the so-called Darwinism. Within this
scientific view, a concept plays a big role. One calls this
concept the struggle for existence. At the sign of the struggle
for existence, our natural sciences stood completely for
decades, our whole view. The naturalists said, those beings in
the world that survive in the struggle for existence best of
all will remain and the others pass. So that we do not need to
be surprised if those beings we have round ourselves are the
best fitted ones, because they have developed through millions
of years. The most efficient ones have survived; the unfit ones
have declined.
The
struggle for existence became the slogan of the researchers.
Where from did this struggle come? It did not come from nature.
Darwin himself, although he looks at it in a bigger style than
his successors, took it from a view of Malthus (Thomas Robert
M., 1766-1834), spreading about the human history, that view
that the earth produces food in such a progression that this
increase is much lower than the increase of population. Those
who have dealt with these matters know that one says, the
increase of food rises arithmetically, the increase of
population geometrically. This causes a struggle for existence,
a war of all against all.
Starting from it, Darwin also assumed the struggle for
existence in the organic nature. This view does not correspond
to a mere idea, but to the modern ways of life. This struggle
for existence has become an actual reality as the general
economic competition in the conditions of the single persons.
One has seen this struggle for existence in the next nearness;
one has regarded it as something natural in the human realm and
has then accepted it in the natural sciences.
Ernst Haeckel, who has almost regarded war as a cultural lever,
starts from such views. Struggle makes strong, the weak ones
should decline. Civilisation demands that the weak ones
perish.
Then economics have applied this struggle to the human world
again. Thus, we have great theories within our economics,
within our social theories which regard the struggle for
existence as completely justified and as something that cannot
be separated from the human evolution. One has further gone
back on these things — not without prejudice, but with
these principles — to primeval times, and there one tried
to study the life of barbaric savage tribes. One believed to be
able to eavesdrop on the human cultural development and
believed to find the fiercest principle of war there.
Huxley (Thomas Henry H., 1825-1895, biologist) said, if we look
at the nature of the animals, the struggle for existence
resembles a gladiator fight, and this is a physical principle.
If we look from the higher animals at the lower ones and if we
get ourselves into the previous way of the world evolution, the
world of facts teaches us everywhere that we live in a general
struggle for existence.
You
understand that this could be expressed and could be
represented as a universal principle. Somebody who is clear in
his mind knows that words are not pronounced which are not
founded deep in the human soul says to himself that the whole
soul constitution of our best men starts even today always from
the view that struggle in the human race, even in the whole
nature is justified.
Now
you may say: but the researchers may have been quite humane
persons who longed for peace, for balance and wished it in
their deepest idealism. However, their profession, their
science convinced them that it is not in such a way, and
perhaps they wrote down their theory with a bleeding heart.
— This would be an objection unless anything else had
entered first. We are allowed to say that among all of those
who believed to think scientifically and economically, the
quoted theory was quite usual in whole Western Europe and
Central Europe.
The
view was quite usual that war and struggle are a physical
principle from which one cannot escape. One had got rid of the
old view of Rousseau (Jean-Jaques R., 1712-1778, philosopher)
thoroughly — one believed — that only the human
perversion has brought struggle and war, opposition and
disharmony to the general peace of nature. This view of
Rousseau was still spread at the end of the 18th century that
if one looks into the life and activity of nature, which is
still unaffected from the super civilisation of the human
being, one sees harmony and peace then everywhere. Only the
human being with his despotism and civilisation has brought
fight and quarrel into the world.
This view of Rousseau still existed and the researchers assured
us in the last third of the 19th century: yes, it would be nice
if it were in such a way, but it is not the case. The facts
teach us in another manner. Nevertheless, we ask ourselves
seriously, has the feeling spoken or have the facts spoken? We
could little argue if the facts spoke this way.
There a strange man appeared in 1880, a man who held a talk in
the naturalists' meeting of 1880 in St. Petersburg in Russia, a
talk that is of great importance for those who are thoroughly
interested in this question. This man is the zoologist Kessler
(Karl Fedorovich K., 1815-1881). He died shortly after. His
talk dealt with the principle of mutual help in nature. For all
those who deal with such matters seriously a quite new feature
emerges from the research and scientific maturity that is
stimulated by it. Here for the first time in the modern times
facts of the whole nature were put together, which prove that
all former theories of the struggle for existence do not comply
with reality.
In
this talk, the phenomenon is discussed and proven by facts that
the animal species do not develop struggling for existence, but
that there is a struggle for existence between two species only
in exceptional cases, but not within the species. On the
contrary, the individuals of a species help each other and
those species survive whose individuals have a certain bent of
mutual help. Not struggle, but mutual help grants long
existence. One got a new point of view with it. However, modern
research brought about because of a strange concatenation of
circumstances that a personality that stands for the present on
the most unbelievable point of view, Prince Kropotkin (Pyotr
Alexeyevich K., 1842-1921, Russian anarchist, philosopher), has
continued the matter. He could show with animals and tribes
with an enormous sum of proven facts which significance this
principle of mutual help has in nature and in the human life. I
can recommend to everybody to study the German translation of
this book (Mutual Aid; A Factor of Evolution, 1902).
This book brings in a sum of concepts and ideas to the human
being that are like a school for a spiritual attitude. Now,
however, we understand these facts only correctly if we light
up them esoterically if we penetrate these facts with the bases
of spiritual science. I could demonstrate examples speaking
quite distinctly; however, you can read them in the cited book.
The principle of mutual help in nature means: those advance
most of all who have developed this principle best. — The
facts speak distinctly and will speak more and more distinctly
for us.
If
we speak of a single animal species in spiritual science, we
speak of it like of a single human individual. An animal
species is to us the same in a lower field as in higher fields
the single human individual is. I have said it already once
here: you must make a fact clear to yourselves to understand
which contrast is there between the human being and the whole
animal realm. This contrast expresses itself in the sentence:
the human being has a biography; the animal has no biography.
With the animal, we are contented if we have described the
type. With the human being, we say: father, grandfather,
grandson, and son; with the lion, this does not differ in such
a way that we should especially describe any single one.
Indeed, I know that one can argue a lot; I know that somebody
who loves a dog or a monkey believes to be able to write a
biography of the dog or the monkey. However, a biography should
not contain what the other can know about the being, but what
the being itself has known. Self-consciousness belongs to a
biography, and in this sense, only the human being has a
biography. This corresponds to a description of the whole
animal type or species. The external expression of this fact is
that any animal group has a group-soul and that any individual
human being has a soul in himself. I was also allowed to
discuss here already that a hidden world is directly connected
with our physical world, the astral world that does not consist
of such objects and beings whom you can perceive with the
senses but it is made out of the substance from which our
passions and desires are made. If you check the human being,
you can see: that he has led his soul down to the physical
plane or to the physical world. In this physical world, there
is no individual soul of the animal. However, you find an
individual soul of the animal that is on the so-called astral
plane, in the astral world hidden behind our physical world.
The animal groups have individual souls in the astral
world.
There we have the difference between the human being and the
animal realm. If we ask ourselves now, what fights in reality
if we pursue the struggle for existence in the animal realm?
— Then we must say: in reality it is the astral struggle
of the passions and desires behind this struggle that is fought
out between the species in the animal realm. It is rooted in
the species or group souls. — However, if there were a
struggle for existence within an animal species, then it would
be in such a way, as if the human soul fought against itself in
its different parts. This is an important truth. It cannot be
the rule that there is a struggle within an animal species, but
the struggle for existence can only take place between the
species. For the soul of the whole species is uniform, and
because it is uniform, it must control the parts.
The
mutual aid within the animal realm that we can study within the
species is simply the expression of the uniform activity of the
species or group soul. If you look at all the examples you find
cited in the mentioned interesting book, then you get a good
knowledge of how the group souls work. For example, if an
individual of a certain cancer species is thrown on the back by
chance, so that it cannot get up itself again, then a bigger
number of cancers comes along and helps it up. This mutual
support results from a common soul organ of the cancer
species.
Study once the way how beetles support themselves to maintain
or protect a common brood, to master a dead mouse etcetera, how
they combine there, support themselves, carry out common work,
then you see the group soul working. You can study this up to
the highest animal species. It is true: somebody who has a
sense of this activity of mutual aid with the animals gets an
insight, a concept, a notion of the activity of the group
souls, too. Just there he can appropriate the vision with the
eyes of the spirit. There the eye becomes sun-like.
However, the human being has a group soul that has become
individual. In every single human being such a group soul
lives. Thus, the single human being is able to fight against
any single other human being like an animal group soul fights
against other group souls. Let us now have a look at the
purpose of the fight, whether the fight is there for the sake
of the fight in the world evolution. What has emerged from the
struggle of the species? Those species have remained which
mostly support themselves mutually, and those which are most
warlike against themselves have perished. That is the natural
principle. That is why we have to say that in the external
nature the developmental progress consists in the fact that
peace takes the place of struggle. Where nature has arrived at
a certain point, at the big turning point, there is balance;
there rules peace to which the whole struggle has
developed.
After all, take into consideration that plants as species
struggle for existence against each other. However, consider
how nicely and splendidly the plant and the animal realms
support themselves mutually in their common developmental
process: the animal inhales oxygen, the plant exhales oxygen.
Thus, a peaceful universe is possible. What nature produces
this way by its strength is determined for the human being that
he produces it consciously from his individual nature. Step by
step, the human being has advanced and step by step that has
formed with him, which we recognise as the self-consciousness
of our individual soul. We must look at our international
situation in such a way that we envisage its previous
development and trace its future trend. Go back to former
times, and then you see group souls still in the human realm
ruling first. They exist in little tribes and families; there
we deal also with group souls of the human beings. The farther
you look back in the world evolution, the more compact, the
more uniform the human beings appear who are united that way.
It is like a spirit that penetrated the ancient rural community
that then became the primitive state. You could study that it
was a completely different matter when Alexander the Great
waged war with his hosts, from waging war today with human
masses of more developed individual intentions. One must light
up this properly. For this is the way of the progressive
culture that the human beings become more and more individual,
more independent and more conscious, more self-conscious. From
groups, from common characteristics the human race has
developed. Even as we have group souls that guide and direct
the single animal species, the great group souls guide and
direct the. The human being grows out of the guidance of the
group soul more and more and becomes more and more independent
by his progressive education. This independence implied that he
is really — while he faced his fellow men in the groups
more or less inimically — in a struggle for existence
penetrating the whole humanity. This is our international
situation, this is the destiny of our race in particular, and
this is our immediate present.
Spiritual science distinguishes five successive races,
consisting of seven sub-races, in the present world evolution
at first. The first sub-race developed in ancient times, in the
distant India. This sub-race was penetrated with a priest
culture. This priest culture gave our present race the first
impulses. It had come over from the Atlantean culture that was
on that ground which forms the ground of the Atlantic now. This
sub-race set the tone; then other sub-races followed, and now
we are in the fifth. This is no division that is borrowed from
anthropology or any race theory but a view that is discussed
closer in the sixth talk of this series. The fifth sub-race
furthered the distinct nature, the individual consciousness of
the human being most notably. Christianity prepared the human
being really to attain such an individual consciousness: the
human being had to gain this self-consciousness. If we look
back at the time before Christ when in ancient Egypt the huge
pyramids were built, there an army of slaves did the work the
difficulties and efforts of which no one has a right idea
today. It was just a matter of course for these workers to
build peacefully for the most time. They built because at that
time the teaching of reincarnation and karma was a self-evident
fact. No book says this to you, but this becomes clear to you
bit by bit if you penetrate into spiritual science. Any slave
who worked his hands raw and was in misery knew: this is a life
of many lives, and I have what I suffer now to bear as a result
of that which I prepared in my previous lives. However, if this
is not the case, I experience the effect of the present life in
a future life; he who orders me today was on the same point of
view as I am today, or he will still be on it.
However, with this attitude, the whole self-conscious life on
earth would never have developed, and the higher powers who
guide the destiny of the human race in the large scale knew
what they did when they atrophied the consciousness of
reincarnation and karma for a while, for millenniums. This was
the great previous development of Christianity that it
atrophied the vision of a compensating Otherworld, and has
drawn attention to the immense importance of the life on
earth.
It
may have gone too far in its radical realisation, but this had
to happen, because the matters of the world do not develop
according to the logic, but according to other principles. One
has deduced eternal punishments from this life on earth; the
tendency of development led to it if it is also illogical.
Thus, humanity has learnt to be conscious of this one earth
existence. Thereby the earth, this physical plane, became
infinitely important to the human being. That had to become
that way. Everything that happens in material respect could
develop only from an attitude that is based on an education for
this earth, apart from the ideas of reincarnation and karma. We
see the result of this education: the human being has entirely
settled in the physical plane. For the individual soul could
only develop there, there it is separated, enclosed in this
body and can look out only as an isolated special existence
through its senses. With it, we have more and more of human
rivalry, more and more of the effect of the special existence
brought into the human race. We are not allowed to wonder that
the human race is not ripe by a long stretch even today to
eliminate the results of this education again.
We
have seen that the present species of the animals developed to
their perfection because of their mutual aid and that struggle
was there only from species to species. However, if the human
individuality is the same as the group soul of the animals, the
human soul is only able to get a self-consciousness going
through the same struggle as the animals outside in nature. As
long as the human being does not yet have developed complete
independence, the struggle will still last. However, the human
being is appointed to consciously achieve what is there outside
on the physical plane. Hence, it will lead him on the stages of
consciousness to mutual aid and support because the human race
is one single species. Only after the whole humanity has
attained the peaceableness, as it is to be found in the animal
realm, an entire, all-embracing peace will be. The struggle did
not further the single animal species but mutual assistance and
support. What lives as a group soul in the animal species as a
single soul lives peacefully with itself, this is the uniform
soul. Only the human individual soul is a particular one in
this physical special being.
This is the great achievement of our soul which we obtain from
the spiritual development that we really recognise the common
soul that penetrates the whole human race. We do not receive it
as an unaware present, but we have to get it consciously. It is
the task of spiritual science to develop this uniform soul in
the whole human race really. This expresses itself in our first
principle: to found a brotherhood on the whole earth, without
taking into consideration race, gender, skin colour etcetera.
This is the recognition of the soul that is common to the whole
humanity. The purification has to take place down to the
passions, so that everybody understands that the same soul
lives in the fellow man. In the physical, we are separated, in
the mental we are a unity as the ego of humanity. However, only
in the real life we can grasp and adapt this. Hence, it can be
only has to foster the spiritual life that penetrates us with
the common breath of this uniform soul. Not the present human
beings with their principles, but the future ones who develop
the consciousness of this common soul more and more establish
the basis of a new race that is completely merged in mutual
assistance. Hence, our first principle means a completely
different thing than one usually says. We do not fight; we also
do not fight against war or against anything else because
struggle does not lead at all to higher development. From the
struggle, every animal species has developed as a special race.
Leave all struggle round us to the vicious ones who are not yet
ripe enough to seek for that which the common soul of the human
race finds in the spiritual life.
A
real society of peace strives for spiritual knowledge, and the
real peace movement is the spiritual-scientific movement. It is
that peace movement as a peace movement can be in practice,
because it aims at that which lives in the human being and
progresses to future.
The
spiritual life always developed from the East. The East was the
area where the spiritual life was fostered. Here in the West
was the area where the external material civilisation
developed. Hence, one sees to the East as an area where the
human beings are dreaming and sleeping. However, who knows what
takes action in the souls of those whom we call dreaming or
sleeping if they ascend to worlds that the western people do
not know? — We have to get out of our material
civilisation considering everything that is in the physical
world round us. We have to ascend to the spiritual with
everything that we have conquered on the physical plane. It is
significant and not only symbolical that Darwinism still found
Huxley as a representative who had to say from his western
view: nature shows us that the apes struggled against each
other, and it was the strongest who prevailed, while the slogan
went out from the East: support, mutual aid consolidates our
future. We have a particular task here in Central Europe.
Nothing would avail us to be unilaterally English or
unilaterally Oriental. We must combine the dawn of the East and
the physical science of the West to a great harmony. Then we
understand how the idea of the future is combined with the idea
of the struggle for the special existence.
It
is more than by chance that in that basic book of theosophy
from which somebody who wants to get involved deeper in the
spiritual life can find light on the path the second chapter
ends meaningfully with a sentence that harmonises with this
idea. You can read it not like a phrase in Light on the
Path (1885, by Mabel Collins, 1851-1927, theosophical
author), but because the spiritual development leads the human
being to the knowledge of the common soul that settles in the
single soul. At the same time, the nice words agree with which
both chapters of Light on the Path close. Somebody who
delves completely in this marvellous little book which fulfils
the soul not only with the contents which make us internally
devout and give the human being real clairvoyance because of
the strength of the words sees the balance in detail if he
lives through what he reads in every chapter. Then the last
words light up in the soul: peace is with you. This will be
finally imparted to the whole humanity by the mental power,
which we look for and foster. Then the human genius bends over
the human race spiritually whose principal words will be: peace
is with you. — This opens the right perspective for us.
There we have to speak not only of peace, not only establish
peace as an ideal, conclude contracts, long for decisions of an
arbitration panel, there we have to foster the spiritual life,
then we cause the strength in ourselves that pours out over the
whole humanity as a strength of mutual aid.
We
do not fight; we do something else: we foster love, and we know
that with this care of love the fight must disappear. We do not
confront fight with fight. We confront fight with love, while
we nourish and cherish it. This is something positive. We work
on ourselves pouring out love and found a society, which is
built on love. This is our ideal. We carry out an ancient
saying in a Christian way if we penetrate this emotionally and
vividly. A new Christianity or rather the original Christianity
will awake for the new humanity. Buddha gave his people a
saying that envisages such a care. However, Christianity also
has such a care of love in even nicer words, if one understands
them properly: you do not overcome fight with fight, or hatred
with hatred but you really overcome fight and hatred only with
love.
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