# Goethe and the Present

## GA 68c — 31 January 1906, Leipzig

### XIX. Goethe's Gospel

Lessing had faith in rebirth.

In Herder we find the ideas of re-embodiment in his writing on the development of the human spirit.

In Schiller we find it in his correspondence: Julius and Raphael (Schiller and Körner), Theosophy of Julius, and in the letters on the advancement of the aesthetic education of man.

Novalis had the belief in it.

Goethe presents the development of the human being from the lower to the higher powers of the soul in the fairy tale of the green snake and the beautiful lily. His view was: Only the one who has gone through the stages of development, who has felt drawn into it, who has gone through doubts, has gained the great conviction, the great faith, and struggled through disharmony to harmony. His Faust is a song of human perfection. We do not need to look for it in the Bhagavad Gita. We also find the great problem in Faust. He sets himself the task of solving the mystery of evil.

Faust (Part One) Here we see the young man full of the feeling of disharmony. Earth spirit is not a symbol, but a real being for Goethe. He assumed that there are planetary beings in the planets, and that they have their bodies, just as we have our bodies of flesh.

His, that is to say, Goethe's creed: the earth spirit had taught him not only to see, but to feel and sense the unified essence of stone, plant, animal, and human. He taught him the brotherhood of all created things up to man, the crown of [creation]. He expressed his creed at the age of eighty in “the mysteries” – pilgrims walk to the monastery, the rosary is a sign of the three kingdoms of nature; stone, plant, animal is cross. Roses are love.

Goethe himself later said that each of the twelve personalities represents one of the great world creeds or religions. The purpose was to seek the true inner core of the world religions.

Three worlds: first, the dream world; second, the astral or soul world; third, the mental or spiritual world.

The awakening of the spiritual eye first brings about tremendous changes in the dream life. When the new vision, the new world, opens up, it takes on great regularity. Of course, no science may be founded on what the human being experiences there.

The disciple or chela must learn to bring the consciousness of the second, the astral world, into their daily consciousness through the dream. Later, in dreamless sleep, he experiences the spiritual and mental worlds. The consciousness of the astral world expresses itself in images. The consciousness of the spiritual world in spiritual hearing. The Pythagoreans called it the music of the spheres.

Prologue in Heaven – the spiritual world.

In Mephistopheles, Goethe created the image for an ancient idea that is contained in all profound spiritual wisdom. He tried to solve the mystery of evil. Evil is the sum of all those forces that oppose the progress of human perfection. If truth consists in further development, then every obstacle is a lie. The one who corrupts through lies is called Mephistopheles.

Part Two

Faust had to end as a mystic. In “Conversations of Eckermann with Goethe”, Goethe says: “For the initiate, it will soon be apparent that there is much depth to be found in this Faust.” The main idea of “Faust” presents the three main parts of human nature: spirit, soul, and body.

The spirit is eternal, was there before birth and will be there after death. The soul is the link between spirit and body; in its development it first tends more towards the body, then towards the spirit, and with this towards the lasting, the eternal. The development of the spiritual eye helps in this.

The realm of the mothers represents the source of all things; the spirit comes from this.

To enter the spiritual realm – Devachan in theosophy – requires a moral qualification. The aim of theosophy is to lead people upwards. To do this, a person must first make themselves capable, worthy. When Faust leads Helen up for the first time, he is consumed by wild passion, and this causes Helen to scatter.

Helena represents the various incarnations.

Homunculus is a soul. In the classical Walpurgis Night, it is shown how a soul comes into being. Goethe sees the gradual development before him. Homunculus is to receive a body. He must begin with the mineral kingdom; then the plant kingdom follows. Goethe's expression: “It grunts so”.

Faust's blindness represents: the physical world dies away for him; now his inner vision opens up. A magnificent image! Whoever does not have this, this dying and becoming...

Jakob Böhme puts it this way: And so death is the root of all life. And in another place:

> He who does not die before he dies  
> Will perish if he dies.

Chorus mysticus:

> All that is transitory  
> Is but a parable  
> The inadequate,  
> Here it becomes an event  
> The indescribable,  
> Here it is done;  
> The eternal feminine  
> Draws us onward.

In all mysticism, the striving human soul is described as something feminine. The union of the soul with the mystery of the world: spiritual union in mystics is expressed as the marriage of the lamb. This view brought Goethe even deeper into the above-mentioned fairy tale of the green snake and the beautiful lily.

Euphorion embodied poetry.

Goethe himself said about the last part of Goethe's “Faust” that he wanted to depict Faust's ascent in the image of the end – Montserrat.

The poem suggests: Parzival, a hiker in the valley. When Faust went blind, he was given the opportunity to develop rapidly. He entered the higher regions; we would call it Devachan or Suschupti. But Goethe brought Catholic ideas with him. So he had Father Marianus appear in the cleanest cell. This indicates: liberation from all sexual things, thus standing above man and woman. That is why he also gave him a woman's name with a masculine ending. Now the dual sex was replaced by the single sex. He had awakened completely in Budhi. Budhi, the sixth basic element, had gained the upper hand over everything else.