# Myths and Legends, Occult Signs and Symbols

## GA 101 — 21 October 1907, Berlin

### II. Germanic Legends

On several Mondays here in the Besant-Zweige, an attempt was made to characterize the occult basis of Germanic myths, and on the last Monday an expansion of the entire mythical material was begun, as it extends in a broad spiritual belt from Persia through the East of Europe and through Europe itself. It might not be appropriate today to continue exactly there, because many of our friends who are present today were not present then. And so we will try to make today's lecture more independent; we will try to present some of the circle of European myths in general, without the prerequisites of the last two lectures. This means, of course, that today we have to treat some things very aphoristically in our consideration.

I would like to remind you that the number twelve of the higher gods, which is only the double number six, as we found it last time in the Amshaspands, also recurs in the Germanic number of gods, the number of gods whose meaning we learned eight days ago. Today we want to highlight only a few gods and only a few of their attributes to show the occult foundations of such gods and such divine qualities. We have recognized the relationship between Germanic mythology and Persian mythology. We have rediscovered how the same thing is presented in the mythology that originated in Asia as in the Central European myths. In the forces of the six Amshaspands, we recognized the twelve pairs of nerves that emanate from our head, and in the twenty-eight Izards, we recognized the forces that emanate from our spine.

You all know that Wotan-Odin belongs to this Germanic circle of gods as a kind of supreme god; furthermore, we have shown Thor and his daughter, the Truth, in their occult significance; and we have touched on Tyr, who was a kind of slaying deity, a god of war, but a strange god of war, and in some ways corresponds to the more southern Mars or Ares; it corresponds to him to the extent that Tuesday, as Tyrstag or Tiustag, is also dedicated to this god. But it is strange that we are told of other spiritual beings that play a certain role in the events that take place between the Germanic gods, and there a remarkable god, or let us say a family of gods, that of Loki, is brought into a certain relationship with Tyr. You know – and the occult basis has been explained to the members of the Besant Branch – that this Loki, who stands alongside the other Nordic gods, is descended from those fire powers whose southern origin we have characterized. While the Nordic gods are descended from the union of the fire element from the south and the cold, misty element from the north, in Loki we have an older god or at least an offshoot of an older deity, a kind of fire god. We may therefore say that Loki, who develops so much enmity towards the other gods, belongs to an older race of spiritual beings who had to cede their rule for a while to those to whom Wotan, Tyr and Thor belong. Therefore, he has declared war on them and lives in conflict with the Aesir, with those gods who only came to power when the Atlantean human race developed out of the earlier conditions and evolved into the post-Atlantean human race; that is when the Aesir became important. The spiritual beings to which Loki belongs come from much earlier times. Among others, this Loki has three offspring of a very strange kind from his wife Angrboda, who came from the race of giants: the Fenris wolf, the Midgard snake and Hel, the goddess of the underworld. These three beings, which can be traced back to earlier times, must first be tamed by the new gods, the Aesir, so that the new states of consciousness can develop in humanity. The Midgard Serpent is tamed by being forced down into the sea and wrapped around the continents, so that it bites its own tail and is powerless for the time during which the new gods, the Aesir, rule, having replaced the earlier gods. The Fenris wolf is tamed and bound by all sorts of means, but it is precisely this that gives rise to a certain relationship between the god Tyr, the imperious god of war or battle, and his family and Loki. The god Tyr has to stick his hand into the jaws of the Fenris wolf in order to be allowed to bind himself, and thereby loses his right hand. This is a very remarkable feature of Germanic mythology, which can only be understood from the occult point of view. We will visit this hand of Tyr later and see where it actually is. Hel, however, was banished to the underworld of Niflheim or Mistheim, where all those who did not fall on the battlefield had to come to her. Those who fell on the battlefield were reunited with the family of the gods; the Valkyrie appeared to them at death and took them up to the Aesir themselves. They died honorably. Those who have died the so-called death on the straw, who have fallen victim to an illness or old age, have a different fate; they must go down into the realm of Hel, where sorrow, deprivation, hunger and torment prevail. The dead who died on the straw were of no use to the realm of the Aesir, they were banished to Hel so that there would be peace during the reign of the Aesir. In this way, the children of Loki were shut out from the rule of the Aesir. Loki himself, however, was tricked and captured by the gods when he had transformed himself into a salmon. He was chained to three rock slabs and suffered great torment.

All these sagas take on a special coloration due to the fact that a remarkable tragic trait, which we have spoken about several times, is poured over all this divine existence of the Aesir. Those who have heard the lectures on Norse mythology know that this tragic trait was very much in evidence in the initiation sites of the Nordic mysteries. It was also transplanted into the myths of the gods. The Nordic gods, the Aesir, live in constant fear of their destruction, for they know that their realm will one day come to an end. We are confronted with a tragic element that tells us why this realm will come to an end. This tragic feature is that since the beginning of war and discord on earth, the seeds have been sown for what will one day be the great devastating world conflagration, when everything that the gods once bound will break free, when the Fenris wolf, the Midgard serpent and Loki himself will be freed and prepare the downfall of the Aesir. A particularly outstanding spirit from the realm of fire will come, Sutur, and the Aesir will have to yield to his power. The twilight of the gods will have come, and out of the world-fire of the old the new world will arise. Again, there is a strange feature which the saga tells us: when the Fenris wolf is released, it will open its jaws so wide that the upper jaw will reach up to the sky and the lower jaw will sink into the earth; its breath will burn up the whole world.

You all know this mythology. And now let us look at the occult basis of the traits we have just mentioned. In doing so, we will once again recall the fact that the Aesir, the gods to whom Wotan, Tyr and Thor belong, have taken up their rule, have become world-ruling powers, after man in the late Atlantean period made the transition from an earlier state of clairvoyant consciousness, where he could still see into the spiritual world, to the post-Atlantic state, where he was only in the sensory world, in the world of externally, physically visible facts. We know that the first little group of people formed at the exact point on the Earth where warmth and cold met. We know that the ancient Atlantis was a land where the air was still completely filled with masses of haze and fog, with widespread water vapors. If we were to research the early times of Atlantis, we would recognize two regions: dense, cooler water vapors in the north and hot water vapors rising from the south. The Atlanteans had a very special memory of this time. This is evident in the part of the saga that alludes to the clash between the cold Nordic and the hot southern. As I have shown, this equalization of forces made it possible for that atmosphere to arise from which emerged what became the post-Atlantean spirituality. What the ancient Atlanteans had, spiritual perception, has departed from human beings; it has come to the gods. The gods, of course, have preserved the old clairvoyance, but they can only speak to people from the outside and influence them because people themselves no longer had clairvoyance. What people used to have themselves, clairvoyance, they now only attributed to the gods, who live far from them, above them.

Let us now recall how the heavy masses of fog from ancient Atlantis gradually descended, how Atlantis was flooded by great masses of water, and how gradually the physical emerged from the purifying air. Let us remember how that came into being which had never existed before, which could only come into being when the downpours ceased and the air gradually cleared: the rainbow arose. The rainbow was a phenomenon that people saw for the first time with the sinking of Atlantis. As the old clairvoyance of men vanished, they saw the rainbow rising for the first time, which had to form the bridge between them and the gods. That is the bridge Bifröst. All this men really saw, and the sagas only relate what they saw.

What have people lost as a result of this discovery? They have lost what they used to receive from the surrounding waters of wisdom. When the waters still filled the air, they whispered wisdom to people. The trickling of the springs, the rustling of the wind, the lapping of the waves – all this whispered wisdom to them. All this was understood by men; all was a language of spiritual beings, and this was now sunk down into the sea, into the rivers. This had been a different spiritual world from the world of the Aesir; it was a world which still contained within itself the last remnants of man's origin from the spiritual. All that had filled the air had sunk down into the sea. Wisdom had sunk down with the waters. This is a real fact. In the waters that had wrapped themselves around the continents and touched each other, the ancient ancestors of the Central European population saw the Midgard Serpent. It preserved the old wisdom that had sunk down, that people had possessed in the past and that they could no longer possess now. The power of clairvoyance had to disappear from the human race. The gods could never have ruled from without as long as the humans themselves were still clairvoyant. The Midgard Serpent, a daughter of the fire powers, had to be cast down into the sea.

The last descendant of these fire powers was Loki. Loki was the enemy of the gods. He had given people what was left of their clairvoyance: the Midgard Serpent, which was now bound. But Loki had given people something else, something else came from the old original fire beginning of the human race in the land of the Lemurians, which, however, could only develop in the land of the Atlanteans. What had gradually developed there as people developed from clairvoyance to reason? Language! We have often spoken about this. While man gradually learned to walk upright - that was in the Atlantean time - language also developed, little by little it developed, so that it was only finished at the end of the Atlantean time. When the Atlanteans, with their well-developed minds, moved east, language was already developed. But as long as it was the language of the Atlanteans, it was a unified language that was based on the unified sounds of nature itself. It was an imitation of what the Atlanteans had heard during their periods of clairvoyance and clairaudience, from the trickling springs, the roaring winds, the rustling of the trees, the rolling of the thunder, the lapping of the waves. They translated these sounds into their language, and that was the common language of the Atlanteans. It was only in the post-Atlantean period that what one might call the difference between the individual languages and idioms, the elements of the different languages, developed and became structured. The old Atlantean language, which was taken from the elements of nature, from those forces with which Loki is so intimately interwoven, had to take on different forms when the Aesir became rulers and men divided into nations and tribes. The separation of men into nations and the struggle of the individual nations among themselves led to what is called war. What was this war waged for? Why did it come? Through speech, man was given something for his development, through which he can turn his innermost feelings outward. From the occult point of view, it is one of the most important advances in evolution when the soul comes to utter its own pains, joys and desires in sounds. Language, when articulated from within, when it makes the soul resound, is something that gives man a mighty power. This power had to be suppressed by the Aesir, otherwise they could not have ruled. How did the Aesir suppress the old unified language? They did so by splitting people into different tribes and thus into different tongues. The undivided nature of the language was a mighty power – the Fenris wolf. To prevent this power from asserting itself on the stage of the Aesir, the Aesir had to tame the Fenris wolf, that is, they had to dismember the language, they had to make the language different so that they could rule over men. In doing so, they created war. War is connected with this diversity of languages. But one thing was necessary for the Aesir to become rulers: the god of war had to stick his hand into the jaws of the Fenris wolf, and he had to leave his hand there. The hand of Tyr, the god of war, is stuck as a tongue in the jaws of the Fenris wolf. It is the human tongue that causes the different languages. The human tongue had to form in such a way that the old unity of language was lost. It is the individualization of language that is indicated in this profound myth of the Fenris wolf. In the myth, every organ is associated in some way with the influences of the gods from without. Here you have the organ of the tongue and the way in which the progressive organic development of man is expressed in images.

Something else occurred when the Atlanteans were gradually being prepared for the later post-Atlantean epoch. The individual states of consciousness of man were quite different at the time of ancient Atlantis than they are today. We have already mentioned that a certain degree of clairvoyance still existed; but this meant that the Atlanteans did not know the difference between the state of sleep and the state of waking as we know it today. The great difference between the state of sleep and the state of waking only arose in the post-Atlantean period. Of course, it was slowly preparing itself, but the preparation only gave the basis for what the change between waking and sleeping meant in the post-Atlantean period.

The old Atlantean dreamed during the day and dreamed at night. The dreams of the night corresponded more to reality than the dreams of today's man. And the dreams of the day were a real perception of the spiritual world that lived around the Atlantean people, especially in the early days of Atlantis. But it was only with the onset of this sharp change between the waking state of consciousness and the completely unconscious state of sleep that what is connected with the relationship of the astral body to the other bodies actually gained its full significance. Human illnesses in their present form only gained their significance in the post-Atlantic period. In the first Atlantic period, these illnesses did not yet exist; then, little by little, the illnesses that people got got worse and worse. You all know the healing influence of the astral body when it is outside the physical body during sleep. During the Atlantean period, the astral body was no longer completely outside the physical body, but it was still more outside than in the case of present-day man, and therefore it was still able to exert its healing influence. It was precisely through the penetration of the astral body into the etheric body and the physical body that completely new and different conditions arose between the astral body, the etheric body and the physical body, and this is how the diseases we know today were created. The diseases only gained their significance when the astral body could no longer work on the physical body even during the day.

This is also expressed in the myth. Only those who fall on the battlefield die in such a way that they do not fall prey to the powers of the underworld; they still belong to the higher powers, and may go up to the gods in Valhalla. But the others, who succumb to the forces of disease, must go down to Hel, which is black on one side and white on the other, clearly expressing the change between the states of consciousness of day and night. The Aesir save themselves by taking up only those who, through death on the battlefield, can unite with the astral world, while the others must go down to Hel, who leads them into her realms. This is a profound feature of Norse saga, and this feature, too, is thoroughly based on fact.

Now all legends that are based on occultism, and all really great legends have emerged from the secret schools, always contain prophecy. Here, too, we have a reference to a future state in the development of humanity and the earth. Man will only be afflicted with seeing only the external sense world for a time. But he will ascend again to the perception that he originally had. In the distant past he was clairvoyant, but he had to descend to physical perception in order to become self-aware, and he will ascend again to clairvoyant vision. This coincides remarkably with the entire constitution of the human being. You know, at least those of you who have followed the earlier lectures, that the legend ascribes the gift of the nervous system, the ability to perceive external things as they are perceived by today's human beings, to the influx of divine powers through the gates of the senses. But you now have a very remarkable difference in your senses, which is magnificently reflected in the legend. If you take the sense of hearing: its tool is a single organ, it is localized in the ear; if you take the sense of sight: its tool, its organ is localized in the eye; if you take the sense of smell: its tool is localized in the mucous membranes of the nose; taste is localized in the tongue and palate. But now let us take the sense of feeling, the sense of warmth; where is it localized? It extends over the whole body. It differs quite essentially from the other localized senses. The organ by which man perceives warmth is curiously distinct from the other sense organs.

Let us take this sense of the saying that the forces of the gods enter through the individual human sense organs. We must say to ourselves: the forces that live in the world of sound enter man through the ear; the forces that live in the world of light enter through the eye, and so on. But the forces that live in the all-animating and all-pervading warmth fill the whole human being; they have the whole human being as their organ of perception. When the human being emerged from the bosom of the deity at the beginning of his development, it was quite different. Then the human being had no senses for perceiving the environment. First, that peculiar organ of feeling developed in him, which one would wrongly call an eye; that organ developed from the radiations and inflows into the upper layers of his being. This organ was a continuation of the human being outwards; you can still feel the soft spot in the skull of a child today, where this organ protruded, like the hole that was open where these currents entered. This organ was then the localized sense of warmth, which is now spread throughout the entire body of the human being. Man had this organ in ancient Lemuria, the hot land of fire. He could use it to find out where he could go, he could use it to feel whether the temperature was agreeable to him or not. Today this organ has shrunk and become the pineal gland. In the future, what is now spread over the whole body will reappear in a transformed form at a higher level, localized in a certain other organ.

You see this expressed in the myth through the rule of Sutur in the southern region, in Lemuria. The power of fire is represented by Sutur. You see hinted at in the myth how Sutur comes under the rule of the other gods, the Ases, whose power flows into people through the localized senses. But Sutur will return and rule in the place of the Ases. Man will return to the elemental forces of fire, and the sense of warmth will no longer be spread over the whole body, but will again be localized in one organ. The saga wonderfully reflects what also corresponds to the facts that we know through spiritual science. What has man retained from that ancient world of fire, from that fire and warmth environment, which he perceived with his ancient organs, what is it? It is not the Sutur itself. For in order to enliven this area, in which the Sutur was, man needed his old organ, the organ of feeling, which protruded like a lantern from his head. It is that “descendant” of the old sense of feeling that must experience the destinies of the whole human body, that is completely interwoven with the destiny of man, and that is the son of Sutur, Loki. Loki is chained to the triple rock of the human head, the human torso and the human limbs, so that he cannot move and is therefore exposed to all human torments and sufferings.

This leads you even deeper into this world of Germanic myths, which are of an almost impenetrable depth. You really have to dig very deep to see what kind of enthusiasm, for example, seized an artist like Richard Wagner and drove him to his work. It should never be said that Richard Wagner could have specified the individual legends in the same way as it happens through occultism. But the spiritual powers that stood behind him and inspired him directed and guided his artistic inspirations so that his art became the most beautiful expression of what the myth is based on. That is the great thing, that one does not see in the work of art what is behind it, everything has flowed out in sound and word. A remarkable instinct - if one wants to call it trivial, otherwise one would have to call it artistic inspiration - prevails in Richard Wagner. It was like a spiritual hearing of those ancient modes of speech that arose in him. He sensed those most ancient modes of speech very well and [that caused him] not to remain in the end rhyme, for that belongs to a later stage, a stage of understanding, but to choose that stage of speech development that is an echo of the the rushing waves that splashed out of the mists of ancient Atlantis: that is alliteration, that is trochee, which, for those who can feel it, repeats in sound what can be called the music of the waves.

In Germanic mythology, it is prophesied that the twilight of the gods must come because the cause of the wars has arisen. Because Tyr lost a hand in the jaws of Woltfes, the seeds of the later downfall of the gods developed. The prophetic view of the Germanic saga of the twilight of the gods points to the state where people will understand each other again, where they will no longer be separated by languages. The saga tells us that after the Atlantean population had moved east, it split up and fragmented. Only those peoples who descended from the Mongolian race and who came under Etzel or Attila - Atli, the Atlantean - have retained something of the old Atlantis. They alone have preserved the life element of the Atlanteans, while the other peoples who had remained in Europe have developed out of the old blood community through splitting and have fallen apart into wars between the individual tribes. Thus these peoples in the West are always divided and at war. They are unable to withstand the impact of the Mongolian element, which has retained the old Atlantean foundations of life. Attila's or Etzel's march is not stopped by the Germanic tribes, because the individual tribes are something that cannot impress Attila, who has retained his old great spirit - a kind of monotheism. What opposed him as individual tribes could not stop him. A remarkable feature of the saga is that Attila was immediately persuaded to turn back when he was confronted by something that went beyond blood relationship, when he was confronted by Christianity, personified in the then Pope. Then Attila saw the spiritual powers that will unite men again, and that is what the Atlantean initiate bows down to. Christianity is to prepare the way for that state of humanity when Sutur will reappear and, regardless of the differentiation of people into individual tribes, will bring peace to the world. Thus, to the people of that time, Christianity seemed like a first announcement of the twilight of the gods and the return of the old days, when people were not yet divided, not yet divided and divided by wars. This is how Christianity was perceived, especially in the very first centuries of its spread, when it was not yet Christianity that was proclaimed from Rome, but when it came from the north and west through secret Christian societies that originated in England and Ireland, and later also in France, and which were completely independent of the external authority of Rome. It was Winfried, Boniface, who emerged from the ranks of those western secret students and made his peace with Rome, whereby Christianity could then gradually adopt the special coloration of the Roman-Christian Church.

Thus we see what forces were at work in the spread of Christianity out of the memory of an ancient time and as a prophetic indication of a later future. What first appeared in Christianity in Central Europe were the feelings that lived in those people at that time and filled the outlook of those people who belonged to the secret schools and who had been taught and inspired by the secret schools.

Let us pause for a moment at this phase of Central European spiritual development and visualize what Europe was like at that time, when the old world of the gods - as described in the Germanic sagas - was gradually dying away in the twilight brought about by the religious world of Christianity. The advent of Christianity was felt to be a harbinger of the great twilight of the gods, the twilight that would one day sweep away the powers of the old gods. Christianity brought about the fading of the old world of gods, the downfall of the old gods themselves will bring the great twilight of the gods, which will then bring as reality what Christianity only brought as faith. This is how it was felt.

Now let us put ourselves in this mood, which was there. The tribes of the Goths, the Franks and so on, were all under the impression of the approaching Mongol tribes, the Hun king Attila or Etzel, on the one hand, and the gradually spreading Christianity, on the other. As a result of the events we have characterized, they were divided into different tribes; they spoke in different tongues, they had fallen apart among themselves. In the end, of all these tribes, only one actually survived: the Franconian tribe; it remained, in name and in significance. What remains to remind us of all the tribes that once roamed here, if not history: the Lombards, the Ostrogoths and the Visigoths, the Cherusci, the Heruli, and so on? The Franconian tribe was actually the one that triumphed over the others. But how did those feel who belonged to the dying tribes? These feelings were most vividly felt by the secret schools and the knowledgeable of these dying tribes. Let us take a look at one such tribe, the Visigoths. They lived in northern Spain and southern France, although they had once migrated far to the east. As you know, the westward migration was only a retreat. The abilities they had were still an echo of the ancient Atlantic times. When these tribes had migrated from the east to the west, they had lost the old abilities during their wanderings, but a kind of clairvoyance still lived in people as an echo of those old abilities. These people were no longer completely clairvoyant, but at certain times they could still see into the spiritual worlds. However, they often experienced this as something unknown and oppressive, and that is where the name 'Alp' comes from. Alp – what kind of being is that? It is an astral being that people sensed but no longer really knew, that they had known in Atlantean times, in the days of old seeing and clairvoyance, and that now appeared like an intruder into the world, like the Truth that we got to know last time. Nevertheless, some people felt it as the looking in of a higher, astral world into the physical one. Especially with those tribes that could not adapt to the new conditions, one felt “when the nightmare came and oppressed” that one could look into the higher worlds. In all tribes, especially the Goths, but also the Burgundians and other Germanic tribes, there were always individuals who could withstand such states of emergency and interpret them as the astral world reaching into the physical world. One such man was the Goth King Alphard, who is mentioned in those times when the Goths inhabited southern France. He was King of Aquitaine and ruled there at the time when Attila was undertaking his march from east to west. Alphard's son was the legendary Walther of the Walthari Lay. It presents us with a true transition from that time when people still knew something from their fathers about the old abilities and the connections between the old tribes. How the tribe and tribes belonged together in ancient times - the fathers knew it; therefore, the father of Walther, Alphard, had long since discussed with the king of the Burgundians that his daughter Hildegund should become the wife of Walther, in order to bridge the threatening gap between the peoples. But the tribes were unable to withstand the onslaught of the Huns, who still possessed the old vitality that they themselves had lost. Therefore, Walther, the son of Alphard, Hildegund, the daughter of the Burgundian king, and Hagen of Tronje, a hostage from the Frankish court, were forced to go down to the court of Etzel, the king of the Huns. Because Gunther, the son of the King of the Franks, Gibich, could not yet be given as a hostage, Hagen, the descendant of the old Tronje line, had to be given as a hostage. We need not relate the content of the Song of Walthari further. At the court of King Etzel, they distinguish themselves as capable warriors, but there is one thing they cannot do: they may well be able to conquer what elevates man to the ego, but what brings the ego back to peace, they cannot acquire that, it is impossible for them. Each individual was efficient in his own place, and so they are efficient warriors even in the land of the enemy, at the court of Etzel or Attila. But when Gunther came to power in the Frankish Empire and no longer maintained a friendship with Etzel, they could no longer stand their ground and had to flee. Now something remarkable occurs. There is an older version of the Song of Walthari, in which Walther, after fleeing with Hildegund, fights against the pursuing Huns. This version comes from the Franconian region. We then have a later version, which was mentioned yesterday, that arises from purely Christian intentions; it was last brought into its present form in the 10th century by Ekkehard I, a monk at the monastery of St. Gallen. The two versions differ greatly from one another. The older version originated in the land of the Franks. It comes from those who were influenced by the current in which the original Christianity still lives as a secret Christian current, which wanted to teach: Turn to the new ideas, and you will overcome what is still in you of the old that confronts you physically in the Huns. This interest could only have been taken by someone who came from the land of the Franks. But the man who reinterpreted the saga in the monastery of St. Gall to teach Christians no longer had this interest. He had a different goal; he wanted to tell people: If you stick with the old conditions, you will consume yourselves. He showed them vividly how they were consuming themselves. And indeed, it was not the Huns who consumed them. When Walther and Hildegund return to their country, it is Gunther himself who confronts them with Hagen of Tronje. Now it is the three representatives of Germanic tribes themselves who tear each other apart in battle, leaving the leg of one, the eye of another and the hand of a third on the battlefield. Walther was cut off his hand, Gunther lost his leg, and Hagen lost an eye. The one who wrote down the saga knew why he had the hand cut off the one who descended from Alphard. He represents the discord between tribes and peoples. The cutting off of the hand is meant to remind them of what happened to Tyr, the god of war. Where tribes fall out, the individual loses his hand. This motif continues down to Götz von Berlichingen, who also loses his hand; it is the same motif that appears in Germanic mythology. Thus Ekkehard wanted to say to his people: If you cling to these old views, you will tear each other apart, for discord has been brought into your midst. What can bind you together is the spirit of Christianity. He presents to them in such a way as to evoke in their souls a feeling of repulsion. That was Ekkehard's Christian intention.

In the face of this Walthari-lay, one must be especially careful not to speculate or interpret anything into it. The individual traits: the striking out of the eye, the cutting off of the hand, the cutting off of the leg and similar traits are such that something of the type and form of the saga continues to work in them, and that returns when it seems necessary. It was rightly said yesterday that the person who wrote this Waltherilied is an initiate. But it must also be emphasized that it was a Christian initiate who wanted to present a very specific Christian teaching to people.

Thus we see how spiritual science can help to clarify these phenomena of human intellectual life, and how we can shed light on areas that are still little understood by today's philology. And if you have seen this morning the way in which spiritual science can intervene in everyday life, and add to what has been said now, then this will be proof to you of the inner truth of the spiritual facts brought down from the higher worlds. Our world needs such a deepening again. But you can also see from this the way in which we have to work, and that external agitation cannot be what can really bring the theosophical world movement into the right channel. If you just come with dogmas and want to explain them to people, then they have every right to tell us that this is all fantasy. Only he who penetrates deeply into what the theosophical stream can offer, and who penetrates into it from all sides, will gradually see the theosophical truths. We need not be surprised if followers of materialistic currents find what we say foolish. How should they understand it otherwise? And how can we succumb to the delusion that Theosophy could be something that can be spread by external propaganda, like popular monism? Only through positive work, by spreading the teachings as best we can, only in this way can Theosophy become established. No matter how many failures we have, we must not let them hinder or disconcert us in any way. Therefore, the Theosophical Society can be nothing more than a place within which theosophical work is carried out. The Society can never be the main thing; the main thing must be our spiritual science itself. Perhaps the Society will even be only - to use the Nietzschean word you have probably heard before - a “bridge” and a “transition to a higher” level, to a free theosophical current in the world. At present, however, we need this place from which we can work, and without which we cannot let spiritual science flow into the world. But we must adopt the liberal view that distinguishes the human being and the cause, and that puts the cause above any institution that comes from external organization.

This brings us to the end of our program for our time together.