# Introduction to the Basics of Theosophy

## GA 111 — 6 March 1908, Amsterdam

### XIX. Theosophy, Goethe and Hegel

The above heading was the title of a lecture given by Dr. Rudolf Steiner in Amsterdam on Thursday evening in the “Van het Nut” building.

The speaker, introduced to his audience as the General Secretary (Chairman) of the German Section of the Theosophical Society, began by describing the term “Theosophy”. Theosophy wants to be a movement to deepen our spiritual life. And it is fair to say that Theosophy in our time represents what we perceive as a great movement in the whole cultural world.

The speaker then points out the growing internationalism and the fact that more and more over the centuries the walls between people and people, between nations and nations, are continually falling away. In the material field, we see the banker, the industrialist, the merchant playing an important role here. But all of this as material phenomena are consequences of the existence of common ideas, the internationalization of ideas.

What we saw in earlier centuries (and even now) in the religious sphere, dividing one person from another and one people from another, is magnificently bridged by Theosophy. And this is only possible because the theosophical spiritual current extends to the deepest foundations of spiritual life.

It is not the theosophical attitude that says, “How is it possible that we have come so wonderfully far?” and looks back with a certain pity at the old “childlike belief.” We in Theosophy have completely turned away from the delusion that we can look down on what humanity has achieved in earlier times. In order to show the relationship between Goethe, the poet, and Hegel, the philosopher, and the theosophical view of life, the speaker wants to present the latter in a few basic lines:

A first principle is that this visible world is based on an invisible world; secondly, that man can get to know a supersensible world behind the sensual world. But the supersensible world cannot be reached by ordinary sensory perception. Theosophy is not concerned with magic, superstition or a regression into old fantasies. Those who perceive not only the facts of the material world, but also the spiritual causes of everything, become aware of a higher faculty within themselves.

Dr. Steiner then brings his favorite example of a person who was born blind and has been operated on. A world of perception opens up for him. An infinity of light and colors flows into his eye, which now sees, of which the person previously had no concept and could not form an idea.

As a citizen of the lower natural kingdoms through his lower nature, man, on the other hand, belongs through his higher nature to the realm of the higher worlds, from which his being is built. And so man stands with his inner being between two realms.

Now we see the life of the individual human being playing out externally between birth and death, and we see how he becomes richer and richer in experience through the perception of the external world. And we ask ourselves: What is it and where is it that the human being has taken in during all this time? What we have absorbed is transformed by death into a seed for a different development. The sum of our life experiences has been acquired by our soul, and at the moment of death the fruit of life emerges as a seed. In a new life, in a new embodiment, the seed unfolds. We can perceive this in the development of a person from the moment of birth.

What we perceive cannot be explained by this one life alone. Just as the plant germ leads us to an earlier plant, so this spiritual soul germ leads us to an earlier spiritual life. This is what is usually called 'reincarnation'.

Each life enriches the soul with the fruits of that life, and each life the person enters richer: everything we have within us we have acquired in previous lives. And we also know that the thoughts living in this world are the fruit of earlier human development. But we see that both the old fairy tales and myths and what we currently call our science are only forms of human development - and that we will later achieve other and higher forms of this development.

When we survey all this, we are able to build a bridge to the poet Goethe and to the philosopher Hegel. From the very beginning, we find a basis of theosophical feelings in the whole being of Goethe. The young Goethe tried to find his own divine spiritual nature through his spiritual experiences.

The seven-year-old boy cannot recognize the external religious forms of his time as his own; he builds himself an altar out of a lectern, and on it he lays stones and plants from his father's geological collection. Natural products that he perceives as expressions of divine life. And then he wants to light a sacrificial fire, and he lets the first rays of the rising sun fall through a burning glass, and he lets the sacrificial candle ignite on the altar he has built himself.

As an artist, too, he seeks - for example, on his Italian travels - nothing but the great life of the supersensible world. He even says that art is the most worthy interpreter of the spiritual world. One should also look at his letters to Winckelmann, in which he describes his view that everything that exists in nature in terms of order, harmony and measure is reflected in man, where it exults to the highest peak of perfection.

Schiller writes to Goethe:

> "For a long time now, although from a considerable distance, I have been watching the course of your mind and have noted the path you have set out on with ever-renewed admiration. You seek what is necessary in nature, but you seek it by the most difficult route, which any weaker force would be well advised to avoid. You take all of nature together to get light on the individual; in the totality of its manifestations, you seek the explanation for the individual. From the simple organization, you ascend step by step to the more complicated, in order to finally build the most complicated of all, the human being, genetically from the materials of the entire natural structure. By recreating it in nature, as it were, you seek to penetrate its hidden technology. A great and truly heroic idea, which shows sufficiently how much your mind holds the rich totality of its ideas together in a beautiful unity."

From the very beginning, Goethe feels that he was born out of spiritual-cosmic nature.

That Goethe has recognized the spiritual in man is shown not only by a poem from the 1780s, “The Mysteries,” in which he speaks about the Rosicrucian symbol: the black cross with the red roses; he gives his creed even more beautifully in the “Fairytale of the Green Snake and the Beautiful Lily” and in his Faust poem.

The speaker refers to Goethe's comment to Eckermann, in which he says that his Faust can be viewed from two perspectives: firstly, it is something for people in the theater, but then there is also something in it for the initiate who sees the spiritual life behind the sensual life of man. “He who does not have this, the dying and becoming, remains only a gloomy guest on this dark earth."

Then the speaker points out other things that are so well known to most people, but understood by so few, and certainly not by most commentators on Goethe: the prologue, in which Goethe speaks of the ‘harmony of the spheres’ and the heavenly choirs ; on the reappearance of the figure of Helen in the second part, Helen who had already died; and finally on the homunculus, by which he means nothing other than that which passes from person to person: the soul. It was only too happy to be embodied.

The speaker is briefer with regard to Hegel, namely because of the advanced time of the meeting. Hegel is a contemporary and in many respects the student of Goethe. He understood everything about Goethe, except for the theosophical basis. Hegel shows how far one can get who does not know the above-mentioned foundations of theosophy.

Take a glass of water: you can only draw water from it if it is in it. And man can only draw wisdom from a world that is itself built of wisdom. Hegel strove to prove this.

Hegel recognizes the world of ideas as a coherent spiritual world, independent of nature, and he calls this world pure logic. For Hegel, “logos” means the great original plan of the world, the sum of the ideas that underlie this world.

The speaker then points out the well-known systematic of Hegel and follows how he speaks of the three sides of the ideas: the idea in itself; the idea in nature, spread out in space and time, where it will become self-aware, descending into different forms, to the people and further; then the idea, returning to its own pure essence, having become self-aware.

But, says the speaker, Hegel carries within himself all the limitations of his time. We must not see the philosophical lines alone, not regard the world of ideas as something absolute. (The speaker seemed to mean: not as a concrete thing.

For Hegel, the scientific view of the world had become an absolute, and one always has the feeling that Hegel means that when man has grasped the world of ideas, humanity has come to its end.

Hegel knew nothing of the infinity of forms, whereby the world of ideas gradually becomes conscious in successive lives, and that man must learn the logos of feeling as well as the logos of idea in order to live and experience. A kind of materialism emerged from Hegel's philosophy. After speaking tirelessly and with great intellectual power for almost two hours, this extraordinary speaker concluded his lecture with the apt words of Goethe:

> If the eye were not itself solar,  
> it could never behold the sun.  
> If the power of God were not in us,  
> how could we be enraptured by the Divine?]