The Riddles of Soul and World in the German Cultural Life
Berlin, 17 March 1917
In
the last talk, I tried to show that one has to ascribe to
misunderstandings if those who investigate the soul and its
processes, consort so little with those who direct their
attention to the material processes in the human organism which
proceed as concomitants or also, as materialism means, as
necessary causes of the soul processes. I would like today to
point out above all that where true knowledge is searched such
misunderstandings must arise, if one does not take into
consideration that in the process of knowledge which forces
itself more and more on the spiritual researcher as an
immediate experience with the more intimate research. It is
something that seems very strange at first: on the field of
spiritual-real knowledge or generally of the knowledge of the
origins of existence, such a view of the human soul has to
originate which can be disproved and proved as well, of course,
if one gets entangled too much in certain mental pictures, in
certain concepts.
Hence, the spiritual researcher will abandon more and more from
having the habit, otherwise, in ideological questions to put
forth this and that as affirmation of the one or the other view
what would be similar as a proof or also as a disproof in the
usual life. Since in this field one can prove or disprove
everything with certain reasons. Materialism can be proved
absolutely strictly as a whole, and it can be strictly proved
if it gets involved with single questions of life. One cannot
easily outcompete that which a materialist puts forth as
affirmation if one simply wants to disprove his view from
opposite viewpoints. The same applies to someone who represents
a spiritual existence. Hence, that who really wants to do
research in spiritual areas must not only know what militates
for any such worldview but also what militates against a
matter. Since the strange result turns out that the real truth
appears if one allows that to work on the soul which militates
for and against a matter. Someone who lets his mind stare on
any web of concepts or mental pictures of a one-sided world
view will always close his mind to the fact that also the
opposite may assert itself in the soul, the opposite seems to
be right even up to a certain degree. Hence, he will be in a
position, as for example somebody is who states that the human
life could only be sustained by inhalation. Inhalation requires
exhalation; both belong together.
Our
concepts and mental pictures that refer to ideological
questions behave in such a way. As well as the real life can
only appear if exhalation and inhalation are there, the
spiritual can only appear in the soul if you can react
positively to the pros and cons of a thing. The affirmative
concept is within the living whole of the soul like exhaling as
it were, the negative concept like inhalation; and in their
living cooperation only that manifests itself which refers to
the spiritual reality. Hence, it will not suit spiritual
science to apply the usual methods with which this or that is
proved or disproved. The spiritual scientist namely realises
that that which is put forward positively can always have a
certain authorisation if it refers to ideological questions,
but also the opposite phenomenon. However, if one advances now
in ideological questions to that immediate life which lives in
positive and negative concepts, then one gets to concepts that
cope with reality. Then you have often to express yourself
unlike in the usual life. However, the way in which you express
yourself, arises from the vividly active internal experience of
the spirit. The spirit can be experienced only internally, but
it cannot externally perceived in the manner of the material
existence.
You
know that one of the most important ideological questions is
that which I have also treated in the first talks of this
winter, the question of matter. I want to touch on this
question briefly from the just intimated viewpoint.
One
cannot manage with the question of matter if one tries to form
mental pictures or concepts repeatedly what, actually, matter
is, if one wants to understand what matter is. Someone who has
struggled mentally with such questions that are remote to many
people knows what such questions concern. Since if he has
struggled for a while, without dedicating himself to any
prejudice, he gets to another viewpoint compared with such a
question. He gets to a viewpoint that lets the way appear more
important to him how one generally behaves in the soul if one
forms such a concept like the concept of matter. This struggle
of the soul is raised in the consciousness. Then you get to a
view just of these riddles that I could pronounce possibly in
the following way.
Somebody who wants to understand the matter as one normally
understands it resembles a person who says, I want now to get
the impression of darkness, of a dark room. What does he do? He
lights a light and looks as the right method to get the
impression of the dark room. Well, it will be the most wrong
that he can do. It is the most wrong too what one can do if one
believes that one recognises matter one day if one sets the
spirit in motion to light up the matter as it were with the
spirit. Solely where the spirit can be quiet in our body, where
the sense impression and the imagination stop it happens that
an outer process penetrates into our inside. There we can
really have the matter represented in our soul as it were.
To
such concepts, you do not get with the usual logic; or if you
get around to it with the usual logic, they turn out as too
thin to cause real conviction. Not before you struggle in the
intimated way in your soul with certain concepts, they lead you
to the intimated result.
The
reverse can also happen. Assuming that somebody wants to
understand the spirit. If he looks for it, for example, in the
outer material creation of the human body, he resembles someone
who extinguishes the light to understand it. Since this is the
secret of the matter that the outer sensory nature disproves
and extinguishes the spirit. It copies the spirit, just as the
illuminated objects reflect the light. However, we can nowhere
find any material processes if we do not grasp the spirit in
living activity one day. Since this is just the nature of
material processes that the spirit has changed into them. If we
try to recognise the spirit from them, then we misunderstand
ourselves.
I
wanted to send this introduction ahead, so that you can get
more and more clearness of what is, actually, the cognitive
attitude of the spiritual researcher, and that the spiritual
researcher needs a certain width and mobility of imagination to
penetrate into the things. Then with such concepts, it is
possible to light up the important questions which I have also
touched last time, and which I indicate only briefly.
I
have said that one assigns the mental-spiritual to the brain
and nervous system only, and one considers the rest of the
organism more or less if one speaks of the mental-spiritual
only as an appendage of the brain and nervous system. I have
tried to demonstrate the results of spiritual research in this
field, while I have pointed out that you only get to a true
view about the relation of human soul and human body if you
relate the whole human soul to the whole physical body. Then,
however, it appears that it probably has a deeper background to
divide the whole of the human soul into the imagining life, the
emotional life, and the will life. Since only the real
imagining life is bound to the nervous organism in such a way
as the physiological psychology assumes. Against it the
emotional life not as far as it is imagined, but as far as it
originates relates to respiration as the imagining life relates
to the nervous system. So that we have to assign the emotional
life to the respiratory organism. The will life is in the same
relation to metabolism, of course, to its subtlest
ramifications. While one regards that in the organism the
single systems intertwine there is also metabolism in the
nerves, the things thereby penetrate each other at these
extreme ends.
However, one can understand it only if one considers the things
in such a way if one knows that the will impulses are to be
assigned to the metabolic processes, as the experiences of
imagination to the processes in the human nervous system or in
the brain. Of course, such things can be only indicated at
first. Because they can be indicated only, objections about
objections are possible. However, I know it for sure: if one
approaches the just explained with the whole extent of the
anatomical-physiological research, then the
spiritual-scientific assertions done by me will comply with the
scientific assertions. Of course, on the surface objections
about objections can arise against such an enclosing truth.
Somebody may say, we want to agree at first that certain
feelings are connected with the respiratory organism; since
nobody can actually doubt that this can be shown for certain
feelings very obviously. However, someone may say, yes, how do
you react to the fact that we perceive, for example, melodies,
which appear in our consciousness; the feeling of aesthetic
pleasure is connected with melodies. Can one speak there of any
relation of the respiratory organism with that which is
connected so apparently after physiological results with the
nervous organism? As soon as one looks at the thing properly,
the right thing of my assertion also turns out with complete
clearness. Since then one has to consider that with any
exhalation an important process goes in the brain in parallel:
the fact that the brain would rise with exhaling if the cranial
cover did not hold it down respiration continues in the brain
and vice versa: with inhalation, the brain sinks. Because it
cannot rise and sink because the cranial cover is there, the
blood current changes, that takes place which physiology knows
as cerebral respiration, that is certain processes go forward
in the nervous surroundings in parallel to the respiratory
process. In this encounter of the respiratory process with that
which lives as tones in us that happens which just points to
the fact that the feeling is also associated with the
respiratory organism in this area, as the mere imagination is
connected with the nervous organism.
I
want to indicate this because it is something especially
abstruse and delivers, therefore, an objection that directly
suggests itself. If one were able to come to an understanding
with anybody about all details of the physiological results, no
detail would contradict that which I have brought forward last
time and today again.
Now
it should be my task to develop our consideration further.
There I have to dwell on how the human being unfolds the sense
perception to show which, actually, the relation is between the
perception that leads to mental pictures, and the feeling and
willing, generally to the life of the human being as soul,
body, and mind.
With our sensory life, we get into contact with our
surroundings. Within these sensory surroundings, natural
sciences distinguish certain materials, we better say material
forms or aggregate states: solid, liquid, and gaseous. However,
science assumes something else except these material forms, as
you probably know.
If
natural sciences want to explain the light, it is not content
with these material forms, but they reach for that which
appears subtler to them than these material states. They reach
for the ether. The mental picture of the ether is exceptionally
difficult, and one may say, the different thoughts that one has
about it are manifold. Of course, I cannot go into all details.
I would like to draw your attention only to that which just
natural sciences feel pressured into putting up the ether
concept, that means to imagine the world filled not only with
the direct sense perception of the denser materials, but with
ether. However, natural sciences do not get to that with their
methods what, actually, ether is. Since they always still need
material bases for their real activity. However, the ether
itself always escapes from the material bases as it were. It
appears in connection with material processes, it causes
material processes; but one cannot understand them, so to
speak, with the means that are bound to the material bases.
Hence, a peculiar ether concept that is very interesting has
developed just in our time. Modern physics tends to say, the
ether must be that which has, in any case, no qualities of the
usual matter. Thus, natural sciences point beyond their own
material bases, while they say about the ether, it has what
they cannot find with their means. Natural sciences just get to
the assumption of the ether, but are unable to fill this mental
picture of the ether with any contents with their means.
Natural sciences take the material bases as starting point;
spiritual research takes the mental-spiritual basis as starting
point. Now the spiritual researcher as the naturalist gets also
to the ether concept if he does not stop arbitrarily at a
certain border, only from the other side. The spiritual
researcher tries to take up that in his knowledge, which is
active and effective in the soul. If he stopped now at that
which he can experience in the usual soul life, then he would
not even advance as far as the naturalist advances who assumes
the ether concept. Since the naturalist puts up the ether
concept at least. The psychologist if he gets to no ether
concept resembles a naturalist who says there, why should I
care about that which still lives there? I accept the three
basic forms: solid, liquid, gaseous; I do not care about that,
which should be even thinner. Indeed, psychology proceeds
mostly this way.
However, not everybody who was active in psychology does it in
such a way. One finds attempts in particular within that
exceptionally significant scientific period of German idealism
in the first third of the nineteenth century by which ether
concepts from the spiritual-mental side come up as natural
sciences get to the ether from the material side. One has to
approach the ether concept from two sides. One will not manage
with this concept different. Now, the interesting fact is that
the great philosophical idealists, like Fichte, Schelling, and
Hegel, still ignored the ether concept in spite of their
powerful imagination and thinking. They could not invigorate
the soul life as it were, so that the ether concept would have
arisen to them.
For
it, this ether concept arose from this psychology in those who
were fertilised by this idealism, although they were not as
great genii as the idealists were. We find this ether concept
with Immanuel Hermann Fichte (1796-1879) at first who is the
son and a disciple of the great Johann Gottlieb Fichte. He said
to himself, if one considers the mental-spiritual life, one
recognises that this mental-spiritual life runs out downward in
the ether, as well as the solid, liquid, and gaseous states run
out upwards in the ether. The lowest part of the soul has to
discharge into the ether as the highest of the material states
discharges into the ether upwards. Certain mental pictures are
typical which he formed about that and by which he got now
really from the spiritual-mental to the border of the ether. We
read the place in his Anthropology (1860) which I have
also quoted in my last book The Riddle of Man:
“One cannot find ... that really persevering in the
material elements, that uniting formative principle of the body
which turns out to be effective during our whole life.”
“So we are made aware of the second, substantially
different cause in the body.” “While containing the
tenacious of metabolism it is the true, inner, and invisible
body which is present in all visible materiality. The other
outer appearance of it, developed from the incessant
metabolism, may be called 'body' from now on which is not
pertinacious and one, which is the bare effect or the
after-image of that inner corporeality which throws it into the
varying material world as well as the magnetic force prepares
an apparently dense body from iron filings for itself which
disintegrates, however, in all directions if the binding force
is taken away from it.”
Now, as to Fichte an invisible body lives in the usual body,
which is composed of the outer material. We may call this
invisible body the etheric body that forms and develops the
single material particles of this visible body. Fichte is so
clear in his mind that this etheric body to which he descends
from the soul is not subjected to the processes of the physical
body that for him the insight into the existence of such an
etheric body is already enough to get beyond the riddle of
death. Since Fichte says in his Anthropology:
“For one has still to ask how the human being behaves in
this death process. He remains after the last, visible act of
the life process in his being completely the same after mind
and organisational power that he was before. His integrity is
preserved; since he has lost absolutely nothing of that which
was and belonged to his substance during the visible life. He
returns to the invisible world only at death, or rather,
because he had never left it, because it is the actually
persevering in all visible, — he has only removed a form
of visibility. 'Death' signifies only to be no longer
discernible to the usual sensory view, as well as the actually
real, the last reasons of the bodily phenomena are
imperceptible to the senses.”
I
have shown that Fichte advances to such an invisible body from
the soul. It is interesting that at many places in the wake of
the German idealism the same appeared. I have drawn the
attention here already before longer time to a lonesome thinker
who was a headmaster in Bromberg (then: Prussia, now:
Bydgoszcz, Poland) who dealt with the question of
immortality: Johann Heinrich Deinhardt (1805-1867). At first,
he dealt with the question of immortality like others, while he
tried to get to this question with ideas and concepts. However,
more arose to him than to those who live only in concepts.
Thus, the publisher of that treatise about immortality could
quote a place from a letter written by Deinhardt where he says
that he did not yet get around to informing the matter in a
book, but that it would have arisen as a result of his research
that the human being works on the configuration of an invisible
body which is released to the spiritual world at death.
Thus, I could state manifold phenomena of the German spiritual
life for such a direction of research and view. They all would
prove that this direction did not want to stay at only
philosophising speculation, but to strengthen the soul life so
that it gets to that density which reaches the ether.
However, one will not solve the riddle of the ether on the
paths that these researchers have chosen, but one can say that
these researchers were heading to spiritual science. Since this
riddle of the ether is solved, while the human soul goes
through those inner processes which I have described more
exactly in my book How Does One Attain Knowledge of Higher
Worlds?. Then, however, the human being can gradually reach
the ether really from the inside. Then the ether will be
immediate to him. Then only he can understand what sensory
perception is, what is, actually, in the sensory
perception.
To
show this today, I have to look for the access to this question
as it were from another side. Let us examine what takes place
in the metabolic processes, actually. We can imagine the
metabolic processes in such a way that they deal with the
liquid element. You will easily understand this if you
familiarise yourself only somewhat with the most popular
scientific mental pictures in this area. The metabolic process
lives as it were in the liquid element. Respiration lives in
the aerial element; in the respiration the inner and outer
aerial processes interact as material processes interact which
happen except our body, and such which happen in our body in
the metabolic processes. What goes forward if we perceive
sensorily and affiliate the imagination? What corresponds to
it, actually? Etheric processes correspond to percipience. As
well as we live with the metabolism in the liquid, we live with
respiration in the air; we live with perception in the ether.
Inner etheric processes that happen in the invisible body and
outer etheric processes meet each other in the sensory
perception. If it is argued, yes, but certain sensory
perceptions are obviously metabolic processes like smell and
taste, a more precise examination would show that, besides,
that which is material belongs to the metabolism itself, and
that with every such process, also while tasting, for example,
an etheric process goes forward by which we come into contact
with the outer ether. Without the understanding of the etheric
world, an understanding of the sensory perceptions is
impossible.
What happens then, actually? You can figure this out if you
have brought the inner soul process so far that the internally
etheric-bodily has become reality. This becomes Imagination. If
the mental pictures have become so lively that they are
Imaginations, then they live immediately in the etheric, while
they live only in the psychic if they are abstract. They spread
to the etheric. Then you can get to know what happens in the
sensory perception. The sensory perception consists in the fact
that, while the outer surroundings send the etheric from the
material into our senses, into those gulfs of which I spoke the
day before yesterday, that what is outdoors becomes also
internal within our sensory area. Then the outer etheric is
deadened because the outer ether penetrates into our senses.
While the outer ether is killed in our senses, it is revived,
while the inner ether of the etheric body counteracts it. This
is the nature of sense perception.
This is an exceptionally important fact that arises to
spiritual science. Since that which no philosophical
speculation finds and on which it foundered countless times can
be found only spiritual-scientifically. Sensory perception can
be recognised as a subtle interaction between outer and inner
ether, as a revival of the ether killed in the senses by the
inner etheric body.
This is exceptionally important, because it shows that the
human being already if he gives himself away to the sensory
perception not only lives in the physical organism, but in the
etheric-psychic that the whole sensory life is a life in the
etheric-invisible. The deeper researchers always suspected this
in the characterised time but it becomes certainty by spiritual
science. Among those who recognised this significant truth, I
want still to mention the almost forgotten Ignaz Paul Vital
Troxler (1780-1866, Swiss physician, politician, and
philosopher). I have already mentioned him in talks here. He
said in his Lectures on Philosophy (1835):
“The philosophers have distinguished a subtle soul body
from the coarser body ... a soul which has a picture of the
body in itself which they called pattern, and which was the
inner higher human being to them... In recent time even Kant
dreams of a whole inside mental human being who carries all
limbs of the outer body in his spiritual body in The Dreams
of a Visionary (1766) seriously and in sport; Lavater
writes and thinks likewise. ...”
However, these researchers also were clear in their mind that
if one ascends from the usual material view to the view of this
supersensible organism in us one has to go over from the usual
anthropology to such a knowledge that gets to its results by
the increase of the inside. Hence, it is interesting that, for
example, Fichte and Troxler were clear in their mind that
anthropology has to ascend to something else if it wants to
grasp the whole human being. Fichte says in his
Anthropology:
“The sensory consciousness … with the whole, also
human sensory life has no other significance than to be only
the site in which that supersensible life of the spirit takes
place, while it introduces the transcendent spiritual content
of the ideas in the sensory world by free conscious action...
This thorough recognition of the human being raises
anthropology in its final result to anthroposophy.”
We
see the notion of an anthroposophy resulting from this current
of the German spiritual life that leads idealism from its
abstractness to reality. Troxler says that one has to accept a
super-spiritual sense in conjunction with a supersensible
spirit, and that one can thereby grasp the human being in such
a way that one deals no longer with a usual anthropology but
with something higher:
“Even if it is extremely pleasant that the recent
philosophy which must reveal itself ... in any anthroposophy
..., works its way up, one cannot ignore the fact that this
idea cannot be a fruit of speculation, and the true ...
individuality of the human being must not be confused neither
with that which it puts up as a subjective mind or limited ego,
nor with that which it contrasts as an absolute mind or
absolute personality with this.”
With anthroposophy not something arbitrary is brought forward,
but something that leads necessarily to that spiritual life,
which gets once involved with the concepts and mental pictures
which are not only concepts and mental pictures but which it
condenses so far, that they lead into reality.
However, one does not manage it that is the lack of this
research if you only ascend from the physical to the etheric
body; but you get to a certain border which you have to cross,
since beyond the etheric the mental-spiritual exists. The
essentials are that just this mental-spiritual can come into
relationship to the physical only by the mediation of the
etheric. Thus, we have to search the actually mental of the
human being only in that which works now completely
super-etherically in the etheric, so that the etheric develops
the physical as it is developed by the psychic.
Let
us try to grasp the human being at the will pole: We have said
that the will life is associated with metabolism. While the
will impulse does not live only in the outer physical
metabolism, the etheric also lives in that which develops as
metabolism if a will impulse takes place.
Spiritual science shows now that in the will impulse just the
opposite of the sensory perception is present. While by the
sensory perception the outer ether is invigorated by the inner
one, the will impulse arises from the mental-spiritual, then
the etheric body is expelled always by the metabolism and
everything that is associated with it, from the physical body
in those areas in which metabolism takes place. We have the
opposite: the etheric body withdraws as it were from the
physical processes. The essentials of the will actions are that
the etheric body withdraws from the physical body.
As
you know, I distinguish except the Imaginative knowledge the
Inspirative and then the real Intuitive knowledge. As well as
the Imaginative knowledge is such an strengthening of the soul
life that one gets to the etheric life in the described way,
the Intuitive knowledge is given by the fact that one learns in
the soul life as it were to take part by powerful will
impulses, even to cause the withdrawal of the etheric body from
the physical processes. Thus, in this area the mental-spiritual
projects into the physical-bodily. If a will impulse penetrates
originally from the mental-spiritual, it is found in the
etheric, and the result is that this etheric is withdrawn from
any metabolic area of the physical-bodily. From this work of
the spiritual-mental through the etheric on the bodily, the
transition originates of a will impulse to any bodily movement.
Then however if you consider the whole human being this way,
you get to your real immortal part. Since as soon as you learn
to recognise that the spiritual-mental weaves in the ether, it
becomes clear that this weaving of the spiritual-mental in the
etheric is independent of those processes of the physical body
that take place from birth or conception to death. On this way,
the human being can really rise to the immortal, which combines
with the body which one receives by heredity, and which
survives when he dies. Since the everlasting-spiritual is
connected with that which is born and dies via the etheric.
It
has turned out up to now that the spiritual-scientific images
resist the habitual ways of thinking very much. An obstacle is
also that one tries so little to search the real connection of
the spiritual-mental with the bodily. Most people long for
something quite different from that which spiritual research
can give, actually. What takes place in the imagining human
being? An etheric process that interacts only with an outer
etheric process. However, it is necessary, so that the human
being keeps well and fit emotionally and bodily that he notes
the border where the inner ether and the outer one touch each
other. This happens mostly unconsciously. It becomes conscious
if the human being ascends to the Imaginative knowledge. In
this interaction between the inner ether and the outer one, we
have the extreme border of the effectiveness of the ether on
the human organism generally. Since that which is in our
etheric body works on the organism, especially in the growth.
There it is still effective developing in the organism from the
inside out. It organises our organism gradually, so that it
adapts itself to the outside world.
However, this grasping of the physical body by the ether has to
get to a certain border. If it exceeds this border by some
abnormal processes, it happens that that which lives in the
ether encroaches on the physical organism, so that this
receives as it were that which should remain an ether movement.
What happens then? That which one should experience, actually,
only internally as a mental picture appears as a process in the
physical body. Then it is hallucination. Many people who want
to penetrate into the spiritual world wish hallucinations
actually above all. Of course, the spiritual researcher cannot
offer this; since a hallucination is nothing but a reproduction
of a purely material process, which happens compared with the
soul beyond the borders of the body, that means in the body.
Against it if one wants to penetrate into the spiritual world,
one goes back from this border to the mental and gets to
Imagination instead of hallucination. Imagination is a purely
psychic experience, the soul lives with Imagination in the
spiritual world. However, thereby the soul penetrates
Imagination completely consciously. It is important to realise
that Imagination is the eligible way to spiritual knowledge and
that hallucination is the opposite of it. Both destroy
themselves mutually. Someone who gets by a morbid organism to
hallucination obstructs the way to the real Imagination for
himself; and someone who gets to the real Imagination saves
himself from hallucination most certainly. Hallucination and
Imagination are mutually exclusive.
The
same applies to the other pole of the human being. Just as the
etheric body can encroach on the bodily and penetrate the
bodily with its formative power, and thereby can cause the
hallucination, that is the purely bodily processes, on the
other side, the etheric can emerge irregularly with the will
action with certain abnormal formations or states of the
organism. Then it may happen that it remains inside, instead of
that in a right will action the etheric is really taken from
the physical metabolism. Then the realm of physical metabolism
reaches into the etheric, so that the etheric becomes dependent
on the physical, while with the normal development of the will
the physical is dependent on the etheric which is determined
again by the mental-spiritual. If this happens, the compulsive
act originates as the morbid counter-image of hallucination
where the physical body with its metabolic processes squeezes
in the etheric. Hence, there is nothing more soulless than on
one side hallucinating and on the other side, for example, the
dancing Dervishes. The Dervishes whirl originates from the fact
that the physical-bodily itself shoves in the etheric, so that
the etheric is not effective from the spiritual-mental, but
strictly speaking, only regular compulsive acts appear. Someone
who believes that the dancing Dervish reveals something mental
should just get involved with spiritual science to recognise
that the dancing Dervish is a proof of the fact that the
spiritual-mental has left his body; that is why, he dances this
way.
I
would like to say that only somewhat more extensive than this
dancing is, for example, the automatic, mediumistic writing.
This is also nothing but that one expels the spiritual-mental
completely from the human first and lets the physical body
develop which is shoved in the etheric body as it develops if
it no longer contains the inner ether, but is now controlled by
the outer surrounding ether. All these areas just lead away
from spiritual science. Just with the dancing Dervish, you can
study what an artistic dance should be. The artistic dance
should just consist of the fact that a will impulse of which
the person concerned can also be aware corresponds to any
single movement, so that the physical processes force their way
into the etheric processes. Art dance is a dance that is
penetrated with mental pictures. Some people will argue: but
the Dervishes whirl also indicates the spirit! — Yes, it
does it, but how? The Dervishes whirl and automatic writing
(channelling) are only dead replications
of the spiritual. That is why this resembles the spiritual as
the shell resembles the mussel, and can be confused with it so
easily. Only if you penetrate really into the spiritual, you
can understand these matters correctly.
If
we take the bodily as starting point and get to the imagination
via the sensory perception which then spreads to the
mental-spiritual, we get around recognising that
spiritual-scientifically which is excited by the sensory
perceptions, settles at a certain point as it were and becomes
memory. Memory originates from the fact that the sensory
impression continues towards the body, so that not only in the
sensory impressions the etheric can work from the inside, but
in that which the sensory impression has left behind in the
body the etheric is now active. Then that which has gone into
memory is again brought up.
It
is not possible of course to go into details in this short
time. However, one will never really understand what is mental
picture and memory, and how they relate to the spiritual-mental
if one does not advance in the spiritual-scientific sense.
On
the other pole is the whole current that flows there from the
spiritual-mental of the will impulses down to the
physical-bodily by which the actions are caused. In the usual
human life the matter is in such a way that the sensory life
gets until memory, stops at the memory. The memory places
itself as it were before the spiritual-mental, so that this
does not become aware of itself how it creates and works, while
it has sensory perceptions. Only a confused indication
originates there that the soul weaves and lives in the etheric
if this soul living in the etheric is not yet strengthened in
this etheric weaving, so that it breaks on the border of the
physical.
If
the mental-spiritual interweaves the etheric body so that that
which it imprints in the etheric body does not break on the
physical body, but keeps in the etheric in such a way that it
gets to the borders of the physical body, but is still noted in
the etheric, then the dream originates. The dream life if it is
really studied will become a proof of the lowest form of
supersensible experience. Since in the dream the human being
experiences that he cannot unfold his mental-spiritual in the
will impulses within the visions. Because the will impulses are
absent, and mind and soul intervene in the etheric so little in
the dream that the soul becomes aware of these will impulses,
the chaotic web of the dreams originates.
What on one side the dreams are, are on the other side those
phenomena where the will which comes from the spiritual-mental
intervenes by the etheric-bodily in the outer world, but just
as little becomes aware of that which goes forward there,
actually, as it can notice because of the weak work of the
spiritual-mental that the human being lives and weaves there in
the spiritual. As the dream shows the weakened sensory
knowledge this way, the destiny shows the reinforced effect of
the spiritual-mental, of the will impulses.
We
do not see the connections in the destiny, as well as we do not
see in the dream what weaves and lives there, actually, as the
real. As in the dream always material processes form the basis,
which surge into the ether, the spiritual-mental anchored in
the will surges on the outer world. However, the
spiritual-mental is not organised in the usual life so that the
spirit can be beheld in its effectiveness in the succession of
the experiences of destiny.
At
the moment when we grasp this succession we learn to recognise
the web of destiny, we learn to recognise that as in the usual
life the soul covers the spiritual by mental pictures it covers
the spiritual in the destiny by sympathy and antipathy with
which it takes up the events of life. At the moment when one
looks through sympathy and antipathy spiritual-scientifically
where one grasps the course of the events of life objectively
in calmness, one notices that all events of destiny are either
the aftermath of a former life on earth or the preparation for
a next life on earth. As well as on one side the outer natural
sciences do not advance to the spiritual-mental, not even to
the etheric if they search for the relations between the
material world and imagination, they do not manage at the other
pole with their efforts today. As on one side they stick to
material processes in the nervous organism in the imagination,
they stick to something unclear, nebulous between physical and
mental on the other side.
These are just those areas where you have to notice how
ideological concepts can either be proved or disproved. In
recent times the analytic psychology appeared. It is, I would
like to say, inspired with good notions. Since what does it
want? This analytic psychology or psychoanalysis wants to
descend from the usual soul life to that which is no longer
included in the usual present soul life, but is rest of former
soul experience.
The
psychoanalyst supposes that the soul life does not exhaust
itself in the conscious soul life, but that the consciousness
submerges into the subconscious. The psychoanalyst regards many
things that appear in the soul life as disturbances, as
confusions, as this or that defective, as effects of the
sub-consciousness. However, it is interesting how the
psychoanalyst considers the unconscious. If one hears what he
enumerates in this subconscious, the first is disappointed
hope. The psychoanalyst finds any person who suffers from this
or that depression. This depression does not need to have its
origin in the present conscious soul life, but in the past. In
this life, something appeared in the mental experience. The
person has overcome it, but not completely; in the subconscious
a rest has remained. He has experienced, for example,
disappointments. He overcame these disappointments by education
or by other processes, but in the subconscious, they live on.
There they surge up to the border of consciousness. Then they
cause the unclear mental depression. The psychoanalyst looks in
all kinds of disappointments that have disappeared in the
subconscious for that which determines the conscious life in a
dark way. He searches this also in the temperaments. In that
which colours the soul life from certain rational impulses the
psychoanalyst searches something subconscious. Then, however,
he gets to a wide area I report here only which the
psychoanalysts comprehend in the following way: there the
animalic basic mud of the soul appears in the conscious life. I
do not deny at all that this basic mud exists.
I
have already called attention in these talks to the fact that
certain mystics have experiences because they refine something,
for example, eroticism, which appears in the consciousness, so
that one believes to have particularly sublime processes, while
only eroticism, “the animal basic mud of the soul,”
appears and is sometimes interpreted in the deeply mystic
sense. You can still prove with such a poetic mystic like
Mechthild of Magdeburg (1212-1285, nun) that the erotic feeling
comes down to the details of the mental pictures. You have to
recognise these things just clearly, so that you commit no
mistakes in the spiritual-scientific area. Since someone who
wants to penetrate into the spirit has to be particularly
anxious to know all mistakes to avoid them. However, he who
speaks about this animalic basic mud of the soul does not go
deeply enough into the soul life. If one speaks about the basic
mud of the soul, one should also speak about that which is
embedded in it. Indeed, disappointed hopes are in this basic
mud; but in it is also a power that changes the disappointed
hopes into something else than a depression, that leads in the
next life to mental fitness. In that which the psychoanalyst
searches in the disappointed hopes of life in the subsoil of
the soul is that which prepares itself in a present life to
intervene in the destiny of the next life if he goes only
deeply enough into it.
Thus, you find the spiritual-mental weaving of destiny
everywhere, if you explore the animalic basic mud without
soiling your hands with it, as it happens so often with the
psychoanalysts, unfortunately. Just in the analytic psychology
we have a field in which you can learn that everything is right
and everything is wrong if it concerns questions of the
worldview, namely from the one or the other side. However, the
psychoanalyst can put many things forward for the one-sided
assertions; hence, a disproof will not very much impress those
who are committed to these concepts. However, if you get to
know that which militates for or against them with that
attitude which I have characterised at the beginning of this
talk, you will experience just from the pros and cons in the
soul what really works. Since between that what one can only
observe in the soul as well as the psychologists do it who only
aim at the consciousness, and what the psychoanalyst finds
below in the animalic basic mud of the soul, is the area which
belongs to the everlasting spiritual-mental, which goes through
births and deaths.
The
exploration of the whole inside of the human being also leads
to a right relation to the outside world. Natural sciences have
spoken about the ether not only in uncertain way, they almost
led the biggest world riddles back to it: from etheric states
that are said to have developed what then accepted solid forms,
has become planets, suns and moons and so on. There one
considers what happens mental-spiritually in the human being
only as an episode. Before and behind is the dead ether. If one
gets to know the ether only from one side, one can get to such
a construction of the evolution about which the subtle Herman
Grimm (1828-1901, art historian, writer) says the following. He
had familiarised himself with this view that from the nebula of
the dead world ether originated in which now life and mind
develop, and had compared it with the worldview of Goethe, he
says:
“The big Laplace-Kant phantasm of the origin and decline
of the earth had gained ground, already in his (Goethe's)
youth. From the rotating world nebula a gas ball forms from
which afterward the earth develops, and experiences, as a
solidifying ball, all phases in inconceivably long periods,
included the episode of the human race, to rush back, finally,
as a burnt-out slag into the sun: a long, but to the today's
audience absolutely comprehensible process for whose
realisation no further outer intervention was necessary than
the effort of any outer force to keep the same heating
temperature of the sun. One cannot imagine a more futile
perspective for the future than that which science wants to
foist on us today. A stinker round which a hungry dog is
circling would be a refreshing, appetising piece in comparison
to this last excrement of creation as which our earth would
fall prey to the sun, in the end. It is the thirst for
knowledge with which our generation accepts and believes
similar, a sign of pathological imagination, for which the
scholars of future periods have to apply much astuteness to
explain it as a historical phenomenon.”
Spiritual science just shows what appears here again as a
sensation born out of a healthy soul life in true light.
Since, if one learns to recognise, how the vitalisation of the
dead ether happens by the mental, by the living ether, then one
abandons the possibility by inner experience that from a dead
ether our world edifice could have originated once. This world
riddle assumes another form while you familiarise yourself with
the suitable soul riddle. Now you recognise the ether in its
living form, recognise that the dead ether has to originate
from the living one at first. So that, while you go back to the
start of the world, you have to come back to the soul and to
regard the spiritual-mental as the origin of that which
develops today. But while this spiritual-mental remains a mere
hypothesis in relation to the outer world riddles, as long as
one does not get to know the whole life and weaving of the
etheric by spiritual science in the encounter of the living
ether from the inside and the dead ether, the world nebula
becomes something living, something spiritual-mental.
You
realise that also for the world riddles a significant
perspective arises just from the soul riddles. I have to stop
at this perspective today. You realise that a real
consideration of the outer and inner life from the
spiritual-scientific viewpoint leads via the ether to the
spiritual-mental in the soul and in the outer world. However,
this viewpoint is confronted with an attitude of a man whom I
have already mentioned last time. Today we can at least guess
that from such bodily, as spiritual science thinks, immediately
the bridge leads to the spiritual-mental in which the ethics,
the morality is rooted which comes from the spirit as generally
the sensory leads into the spiritual. However, while dealing
with the outer material, science accepted an attitude that
denies already that the ethics is anchored in a spiritual
generally. One feels still embarrassed today to deny the
ethics, but one says the following about the ethics what you
can read, for example, at the end of the talk by Jacques Loeb
whom I have mentioned last time. There he who completely denies
ethics with scientific research says:
“If our existence is based on the play of blind forces
and is only a work of chance, if we are only chemical
mechanisms how can there any ethics be for us? One can only
answer to it that our instincts are the root of our ethics, and
that the instincts are hereditary. We eat, drink, and travel
not because metaphysicians reach the insight that this is
desirable, but because we are prompted like machines. We are
active because we are forced like machines by the processes in
our nervous systems, and if the human beings are not economic
slaves, the instinct of successful work determines the
direction of their activity. The mother loves her children and
nurtures them, not because metaphysicians had the idea that
this is nice, but because the instinct of maternal care,
presumably determined by two sex chromosomes, is as firmly
determined as the anatomy of the female body. We enjoy the
contact with other human beings because we are forced by
hereditary conditions. We fight for justice and truth, and are
ready to make sacrifices for them because we want instinctively
to see our fellow humans happy. The fact that we own ethics, we
owe only to our instincts which are determined in the same way
chemically and hereditarily in us like the form of our
body.”
Moral action leads back to instincts. Instincts lead back to
physical-chemical processes. However, this logic is very
flimsy. Since, of course, one may say that one should not wait
with the ethical action until the metaphysicians have worked
out some principles, but this is the same, as if anybody
possibly says, should one wait with digestion, until the
metaphysicians or the physiologists have found the principles
of digestion? Therefore, I would like to recommend to the
Professor Loeb (Jacques L., 1858-1924, German-American
physiologist) not to investigate the physiological principles
of digestion, as he attacks the metaphysical principles of the
ethical life brutally. However, today one can be a significant
naturalist but the habitual ways of thinking tend as it were to
cut off any spiritual life. At the same time, one will always
be able to detect a defect in the thinking.
With that, one can have peculiar experiences. I have put forth
such an experience here already before some time; but I would
like to put forth it once again because it goes back to
explanations of a very significant naturalist of the present
(Svante Arrhenius, 1859-1927, Swedish scientist), who also
belongs to those whom I attack, just because I appreciate them
in their field very much. This naturalist has great merits in
astrophysics and in certain other fields. However, when he
wrote a comprising book (The Evolution of the Universe,
1908) about the worldview of the present and the origin of this
world view, he said something strange in the preface. He shows
delight as it were that we have come a long way because we are
able now to interpret everything scientifically, and he points
with a certain arrogance to the former times which were not
able to do this, and refers to Goethe saying, one cannot
recognise whether we live in the best time; but the fact that
our scientific knowledge is the best of all times in comparison
to former times, we can refer to Goethe who says:
Excuse me if I think it a great deal,
to put oneself into the spirit of past ages,
we see how wise men thought before our time,
and to what splendid heights we have attained at last.
(Verses 570-573)
With a confession that he takes from Goethe's Faust a
great naturalist of the present closes. He has only overlooked
that Wagner is that who confesses this and that Faust says to
this confession when Wagner has left again:
How can a person still have any hopes
who is addicted to what's superficial,
who grubs with greedy hand for treasures
and is happy to discover earthworms! (Verses 602-605)
The
great naturalist has forgotten to reflect on that which Goethe
says, actually, when he refers to Wagner to express that we
have attained splendid heights. There one can trap, I would
like to say, where his thinking pauses while pursuing
reality.
One
will not hold against me, because I appreciate this naturalist
very much, that I want to assert Goethe's real attitude
compared with such natural sciences that claim to be able to
give information also about the spirit. Even if we can forgive
some monists if they cannot get to the spirit from the weakness
of their thinking: it is dangerous if the attitude which
appears with Jacques Loeb and the naturalist who characterises
himself as Wagner but believes to characterise himself as
Goethe, more and more spreads by the belief in authority.
Someone who penetrates into the spiritual-scientific attitude
maybe gets from such quotation of that naturalist to the real
Goethean attitude if he takes the words up with which I would
like to close this talk:
It is a big terror
to put oneself into such souls,
how greedily they touch the matter
and rush past the spirit!
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