# Spiritual Science and the Future of Humanity

## GA 69e — 9 December 1910, Munich

### I. The Humanities and the Future of Humanity

In the scene in which he is the gravedigger's assistant, the poet has the Danish prince Hamlet speak about the value of the dead Caesar in view of a great and significant historical figure. The poet's Hamlet is disturbed and brooding:

> The great Caesar, dead and turned to clay,  
> Might stop a hole, well enough, from the harsh north.  
> Oh, that the earth, to which the world has trembled,  
> Might bar the wind and weather with a wall.

It is not surprising that these ideas should occur to Hamlet in memory of the great Caesar, when in his gloomy mind the thought could be conceived that of all the body, the human being, of all that exercised the power of the will, nothing remain of the body, of the human being, of all that exercised the power of will, nothing but a heap of external matter, which, broken down into its atoms and dissolved, could be used to “glue a wall” here or there; but this same train of thought is quite indicative of the prevailing mood of our time. There is an excellent manual by Huxley about physiology, in the sense of our current scientific understanding, which has also been translated into German. Right on one of the first pages, you will find a reference to the words of Hamlet that have just been spoken to you, but said in all seriousness at the end of the “First Lecture”:

> It is impossible to follow with any degree of certainty these wanderings, which are more changeable and extensive than those devised by the ancient sages who believed in the doctrine of transmigration; but it is probable that sooner or later some, if not all, of the scattered atoms will be gathered into new forms of life. The sun's rays, penetrating the plant world, combine some of the wandering atoms of carbonic acid, water, ammonia and salts to produce plants. Plants are devoured by animals, animals devour each other, man devours both plant and animal; and so it is easily possible that atoms, which once formed an essential part of the busy brain of Julius Caesar, now enter into the composition of Caesar, the negro in Alabama, or of Caesar, the house dog of some English household.

We do not want to think dogmatically and reason logically, but consider how a distinguished nineteenth-century naturalist like Huxley could arrive at such conclusions based on his innermost feelings. We no longer want to ask: What becomes of the physical components when a person's body turns to dust? but we want to turn our attention to the will embodied in the human being, to his self-aware ego, and pay attention to the paths that this soul-spiritual takes, although otherwise the person feels compelled to ask, not which path the spirit takes, but which of the outer material takes.

We will soon see that there is an intimate connection between the prevailing mood of the time and the approval of winning the hearts of the people when they are told that they can become happy, or at least healthy, if they follow certain rules, eat only this or that, bathe in a special way, dress in a reformed manner, and so on; but But they react badly when one speaks to them of the fact that the spiritual content of ideas, truths, and insights with which we fill our soul become living forces to harmonize our inner being, our whole life, to make it strong and resistant to all possible attacks and to strengthen us to fulfill our life's tasks.

By way of explanation, I would just like to point out how fear and anxiety make people pale, how feelings of shame make them blush, and how the soul affects the body and also has a wider effect than is generally assumed. But if you continue to point out that the thoughts of a spiritual worldview lead us up to spiritual heights, that a correct way of thinking of this kind has a healthy effect on people, both spiritually and physically, we find strong doubt or outright disbelief in the vast majority of our contemporaries, and in many cases only because people of our time have become too lazy to think in order to apply the mental and spiritual effort necessary to work through such views. Both Huxley's book and the experiences to be made everywhere in life show in a characteristic way that our age has come to believe only in the outwardly material and the obvious. The nineteenth century brought us these conditions.

Spiritual science is now far from rejecting the tremendous achievements of natural science, which this century has handed down to us along with an almost incalculable wealth of facts. However, it is necessary to point out that certain concepts have crept into the hearts of people and become ingrained there, becoming, so to speak, fashionable, so that it is difficult for them to decide to believe in the spiritual without trying to imagine it materially. But as a result, humanity is threatened with a mental chaos in the near future, a confusion with regard to the most important things, of which I will pick out only one and therefore refer again to Huxley's “physiology”, namely the concept of life, as far as it is obvious and, so to speak, self-evident. So [there] is said:

> But in reality, the immediate cause of death is always the cessation of the activities of one of three organs: the brainstem, the lungs or the heart.
> Thus, a man can be instantly killed by injury to a part of the brain called [...] medulla, as can be caused by hanging or breaking the neck. Or death can be the direct result of asphyxiation by strangulation, hanging or drowning, or in other words by the inhibition of respiratory processes. Finally, death occurs immediately when the heart stops pumping blood around. These three organs, the brain, the lungs and the heart, are therefore somewhat fancifully called the triad of life.
> Ultimately, however, life has only two feet on which it rests, the lungs and the heart; for death by the brain is always only the indirect consequence of the effect that injury to this organ has on the lungs or the heart. The brain's activities cease when either breathing or circulation has ended. But if blood circulation and respiration are artificially maintained, then one can remove the brain without causing death.

So if Huxley thinks he can preserve life with these means, then under certain restrictions there is no objection to it, but I would still like to raise the question of whether this can actually still be called life. Probably everyone present would say thank you for such a life. Therefore, a statement of this kind in a scientific work that delves deeply into the most essential concepts proves that today's world has forgotten how to think about concepts such as “life” in an accurate way.

But anyone who, as is right, realizes that the thoughts and feelings that we predominantly harbor can make the body healthy or sick will also soon become aware of how difficult it is to pass on clear concepts into the future. With inadequate concepts in our soul about life and death, about spirit and soul, we are placed in a state of mind that soon makes us doubt everything possible in us, paralyzes the spiritual forces in us and prevents us from adequately fulfilling our duties in life; more and more it will become desolate in the soul and spirit of man, such a one will finally be plunged into powerlessness and despair. The attentive observer foresees that humanity can be brought into a dire situation on this path, and he can see that the beginnings of this are already being made in some places, especially when the most advanced science is compatible with such concepts that have an almost murderous effect on our soul and spirit and thus also on our body.

Alongside this, something else arises, namely a need that is suppressed again by a chaos of concepts, but which nevertheless stirs anew in the soul and occupies the mind: people talk so much about development from imperfect life conditions to more perfect ones, but where it would be most necessary to talk about these things, people do not want to believe in them when it comes to the human soul. But this human soul has ever new needs from epoch to epoch, always wanting to live in more advanced circumstances; the soul of the twelfth century is still different from that of the nineteenth century. It is not a matter of external things, of schooling and erudition, but of the different way and conception of life that develops for the soul from epoch to epoch.

This evening, we can only touch on the subject of life; it is significant that almost every person feels the need to develop certain things emotionally and intellectually, which in earlier cultural epochs were accepted on trust. In the past, whole epochs were far more dominated by certain general judgments, and all souls were generally occupied with the same ideas. Today, on the other hand, the urge to be independent is increasingly asserting itself in the souls of people, to find the points of reference within themselves, to tap into themselves the reason and source of existence, in the face of moral commandments and judgments of all kinds.

Our time, however, suffers from the fact that many people allow this need to rest in many respects, or entirely, on the ground of the soul. It cannot arise because it is drowned out by the chaos of life; and such people then go under in their belief in authority - which seems all the more terrible because it invokes the materially intangible - by always repeating that “science” has established and proven this and that. The vast majority of people cannot follow up and investigate for themselves how it has been established, and that is why the authority of science has grown into a formidable general magnitude.

These two schools of thought are in conflict with each other. If spiritual science wants to establish a proper relationship with these two powers, it must pursue the strict goal of making it possible for people to satisfy, in the truest sense, the deep needs that arise within them. I would like to point out that in earlier decades, questions about the destiny of the soul, the origin of man, and the sources of all spiritual life were approached quite differently than they are today. I would like to draw your attention to a leading personality in whom this can be seen in his unique spiritual constitution, in his feelings and perceptions. Goethe, who I have in mind here, rarely expressed himself on this subject without any particular external inducement, but on the occasion of the funeral of Wieland, whom he greatly revered, he spoke to a person close to him about what he thought about the fate of the soul after death. Goethe replied to the question put to him:

> [Wieland will now] do nothing small, nothing unworthy, nothing incompatible with the moral greatness that he has maintained throughout his life. [...] The destruction of such high powers of the soul can never be a question in nature under any circumstances; nature never treats her capital so wastefully [...] As for the personal survival of our soul after death, this is how it is in my view. It does not contradict the many years of observation that I have made about the nature of our and all beings in nature; on the contrary, it even emerges from them with new conclusiveness. But how much or how little of this personality deserves to continue, by the way, is another question and a point that we must leave to God.

Goethe then develops a certain hierarchy of souls, which he calls monads here, that makes them suitable for various activities; he considers these monads to be immortal and, in their higher development, to be actively involved in the development of the world system, and then continues:

> I am certain that I have already been here a thousand times as you see me now and hope to come back a thousand more times. [...] But this does not mean that by limiting our observations of nature, limits are also set to our faith. On the contrary, given the immediacy of divine feelings in us, it can easily happen that knowledge must appear as a patchwork, especially on a planet that has been torn out of its full context with the sun, leaving all and any observation incomplete, which is precisely why it is only through faith that it receives its complete complement. [...] As soon as one starts from the principle that knowledge and faith are not there to cancel each other out, but to complement each other, then the right thing will be worked out everywhere.

Goethe actually mastered the natural science of his time; he also enriched it through a way of thinking that was alive in the spiritual. That is why it is all the more interesting to experience how all these things are reflected in Goethe's view, how the life of the soul after death could be shaped according to his needs, based on all his long personal and scientific life experiences, and to see how Goethe, according to his spiritual worldview, was far removed from the modern materialistic worldview that was increasingly being developed. So it is up to everyone to form an idea of the spiritual world view through their entire mental configuration.

At that time, the now widespread and scientifically promoted worldview of “monism” was not yet known. People were not yet so anxiously concerned that a gap should not open up between humans and higher animals [...]; rather, they believed in this gap in a physical sense, and if they wanted to bridge it, they thought in deeply materialistic terms [...]. People wanted to have something materially distinct, since they could not find it in the idea that something spiritual could be found as a distinguishing factor. So they searched the entire body, the soft tissues and the skeleton, and found a special intermaxillary bone in the upper jaw of animals, which humans apparently did not possess. With that, they believed that they had discovered the long-sought, exalted difference between humans and animals, and gullible, materialistically-minded people were inclined to accept this without further ado. Goethe studied these conditions and found that the premaxillary bone was present before birth, that is, in the developing human being, but that it gradually fused completely with the adjacent parts until birth. We find more details about this in Goethe's scientific writings, in which he devotes a special treatise with detailed illustrations to the study of the “ossis intermaxillaris” and defends his discovery against Soemmerring 1785 and Camper in special letters, in which he also emphasizes, however, that the difference between humans and higher animals is not to be found in the individual material, but in the spiritual, which towers mightily above the animal. If we take into account what Goethe – according to Johannes Falk – said on Wieland's funeral day about soul and spirit, their transformations and fates after death: how he had reflected during his long life, and when he now compares what he believes he has found with what can be observed scientifically, sensually, then the two are reconciled without contradiction. At that time, one could still say this as a scholar, as a true naturalist, without finding oneself in conflict with the views of the life of the soul in its special field and that of the material side of life. Even in the mid-nineteenth century, this was still the case with a pioneering naturalist who was mentioned by name, who did more than anyone else for the knowledge of the transformation of animal life forms, but who, by showing their development, came to the conclusion of saying:

> I believe that all organic beings that have ever lived on this earth have descended from an original form, into which the Creator breathed life.

That was Charles Darwin. He, too, was able to look unhindered into the spiritual world without coming into conflict with the results of his research. It should be noted that the English original contains these words, but the first German translation and its subsequent editions do not. In such a short time, it was no longer possible to connect the view of the spiritual world with Darwinism, which was already much more harshly conceived. Thus, in all so-called popular presentations, we hear and read today that anyone who still clings to the influence of a spiritual world is a fantasist and a fool, since Darwin himself showed that everything spiritual is a function of the physical. Of course, nothing is easier than to refute spiritual science in this way if one translates it into the view. If this or that part of the brain becomes diseased, then, in a certain analogous relationship, the soul becomes ill; if the brain gradually wears out, then the soul is also worn away, and so the soul is to be thought of as inseparably united with matter as a form of expression. Darwin has, after all, done away with the spiritual world anyway - although this is not the case.

We live today in a time when it is already a serious pursuit of truth to make a confession, as Goethe did, and yet to come to terms with science, as Goethe did, who was able to maintain the soul as existing quite rightly. Today it seems impossible to reconcile external, material science and adherence to the spiritual world. Today we live in an age that has accumulated an almost unmanageable amount of empirical results, where it is impossible for the individual to find his way around the ever more and further divided scientific disciplines, where it is completely dizzy, to orient himself exactly about what science has “established”, just as it is difficult to determine for himself what gives him an accurate judgment, a healthy general view of spiritual science.

So here comes this spiritual science and claims that it possesses and applies the same way of thinking and logic as every other science of today, which not only assumes that the soul contains the normal power of knowledge of everyday and scientific life, which, so to speak, every normal can apply, but it adheres to the conviction that forces lie dormant in the human soul that can be developed so that life in the spiritual world will be revealed to the person concerned, as it is to the observer endowed with eyes and the other senses of the external, material environment.

Not everyone can develop their spiritual eyes and ears in life and become a spiritual researcher, but nor can everyone work in a laboratory, be an astronomer and so on, not everyone needs to work as a researcher in such ways. Only a few can achieve it to a sufficient extent, but they can proclaim it to others, and every person has something in their soul that prevents them from devoting themselves to all that is communicated in blind faith; these are: logic and a healthy sense of truth. The messages he receives can enlighten him; he can measure them against life, test them and gain experience from them, to see whether they have a healing and beneficial effect there and in themselves.

In this way spiritual science places itself in life. Through the power of his soul, the human being makes himself an instrument of spiritual scientific research. However, the demand that all results be proven to everyone with absolute certainty and at any time is just as impossible for spiritual science as it is for external material science and its researchers. The latter say that their science demands absolute objectivity, not inward-soul things and experiences, but anyone who speaks in this way does not know spiritual scientific research in its true essence.

When someone, apart from external impressions, delves into the inner soul life, he will first encounter his own inner soul experiences, which are different for each individual, but in reality the soul gradually takes different paths. The budding spiritual researcher will at first bring nothing to his fellow human beings that concerns him alone; he must first develop to the point where he feels that he has now entered with his ego into a completely new realm that has nothing to do with his personality as such. Then his spiritual insights will show the same objectivity as, for example, our sensory eye shows us that the rose before us is not green but red, as other healthy eyes can also see. Then the inner soul experience is transformed into complete objectivity, then the spiritual researcher feels that his experiences are independent of his subjective feelings, and he has attained a certainty in his vision from which the results of spiritual research have been proclaimed here on many occasions.

Our time demands objectivity. This must be respected, but first we must consider its effect in terms of a healthy sense of truth. After all, the entire body of external science speaks a clear language; for our time, it demands recognition of those results that are obtained through research methods as set out in “Mysterium des Menschen” by Ludwig Deinhard , wherein it is shown that science, which to some extent approaches spiritual science with its methods, nevertheless also achieves harmony between external research with its means and internal research through the method of spiritual science. The book shows us the need of the present time to get what is needed from the field of spiritual science, which makes it possible for man to place himself with certainty in the position he has to fill in life.

We have indicated that it is the spirit that gives strength to the human being, not a particular place of residence or a particular remedy, but in the long run only that world view that leads to the center of the spirit. The science briefly characterized above feels compelled to take on the role that natural science previously had for humanity.

Most of those present know how spiritual science demonstrates the truth of a concept, although a large part of the educated world shrugs its shoulders compassionately at it, namely re-embodiment. It may be recalled that speaking disparagingly about it will have the same fate as the assertion of the earlier natural science that hornets developed from a horse carcass, without their eggs, as was taught in the seventeenth and partly still in the eighteenth century , in which such assertions were systematically presented, so for example furthermore that from donkey carcasses wasps and so forth developed directly from river mud worms and even fish developed directly until Francesco Redi energetically objected to this and established the principle: Living things can only descend from similar living things; a view that is generally taken for granted today, not only for Du Bois-Reymond and Virchow, while Francesco Redi in the seventeenth century only barely escaped the fate of Giordano Bruno, because he was considered a heretic.

Today, the scientific opinion is that when a person is born, he is solely influenced by his inheritance from his ancestors; but this is an inaccurate observation. Spiritual science postulates that the soul unites with the physical body that the father and mother can offer it. The soul then develops this physical body and, in the further course of development, acquires the means from its surroundings. But the spiritual and mental can be traced back to earlier embodiments; and just as living things can only come from living things, so the spiritual and mental can only arise from the spiritual and mental. Thus, the present life on earth of each person is also the starting point for later lives on earth, and this is how the independence of the human soul is to be explained. The time will come, and it is not far off, when the abilities of a man of genius will no longer be traced back to his physical ancestors alone, as Goethe expresses it when he says:

> From my father I have the stature,  
> the serious conduct of life,  
> from my mother the cheerful nature  
> and the desire to tell stories.  
> ancestor was the fairest's darling,  
> That haunts me now and then;  
> ancestor-woman loved jewelry and gold,  
> That may well twitch through the limbs.  
> Can the elements not  
> be separated from the complex,  
> What then is to be named  
> original about the whole thing?

Today, people like to point out that genius is not at the beginning, but at the end of a series of developments, and that proves that it is inherited. That's a nice argument! It should be the other way around, because the circumstances are not at all in this context. Man naturally acquires physical properties just as it is natural for him to get wet when he falls into the water. In order to save this strange theory, it is said that the qualities of the father, for instance, remained latent because they did not show up in the son as they did in him. A tile falling from the roof also has the latent potential to kill someone; with such strange assumptions, anything can be proved, and this is also the case with the potential that was not present in the ancestor but has shown itself in the descendant.

There is more sound research in the field of lower life forms. A poor school teacher [monk] in Austrian Silesia [Brno in Moravia] by the name of Mendel found out in his attempts to achieve plant hybridization that the expected properties did not appear in the next generation, but in the generation after that. So people used to be just as patient about actual inheritance as they have now generally disregarded it.

Scientific materialism calls the theosophists fantasists and dualists who understand nothing of monism when they hold the view that the soul uses the powers acquired in the last life to shape a suitable body with the material means at its disposal – a view that is also, and more purely, monistic, namely from the spiritual side. These twisted minds of the spiritual scientists will no longer be burned, we have become too humane for that, but they are trying to expose them to ridicule and destruction by making fun of them. One objection is usually raised against the return of the soul, namely that one cannot remember a past life; one knows nothing about it at all. A four-year-old child cannot yet do arithmetic either, but we allow for his development and in ten years he will be able to do arithmetic.

The same applies to our review of a past life, we are only at the beginning of our development, and here too, as in many other areas, it is at least conceivable that there will be progress before each soul comes to an ever-greater understanding of past lives. In the present life there are short periods of childhood that cannot be remembered, but nevertheless the present self was already present at that time. You will neither want nor be able to deny this, although you are unable to remember it. Thus, the possibility or impossibility of your remembering has nothing to do with your earlier real existence and with the past life of your soul in the decisive sense.

But why can't we remember earlier lives on earth? Our memory in the present body goes back to the point of development where the self experiences itself. At the beginning of our life on earth, this is not yet raised into consciousness, but the moment it happens coincides with the beginning of the possibility of remembering. Thus the ego forms, so to speak, the outer wall; as far as ego-consciousness exists, so far consciousness and memory extend. But from this also arises the possibility of treating this ego in such a way that it is transformed from the state in which it normally exists in man to a higher state. We must therefore overcome our present ego-consciousness; it is not easy to do so, and I will mention just one pointer.

We can free ourselves from looking backwards if we are able to look towards the future. To do this, we must accept everything that flows towards us from the present with composure and calmness, with equanimity, and revere the world's providence without worry. We must be unmoved by praise and blame, joy and pain; our soul must stand still, calmly awaiting everything, whether it portends life or death, pain or pleasure, while venerating the wisdom of the world's guidance. If we are indeed able to see such a perspective in the future, then the result will be a review of the past; our view will then expand first into the last previous and then into earlier earthly lives.

Although a knower today can confirm the suggested effect of such exercises, in addition to the many other necessary and more difficult works, it is easy to judge this as mere theory. But the knower, who speaks from his own experience, will not be deterred by this, whether one wants to hear him and judge his communications correctly, just as little as it deterred Francesco Redi when he was called a heretic, and just as it does not bother those who do spiritual science in a thorough way when they are called fantasists and twisted minds.

On further penetrating into the nature of cultural development, one will also come to the point of asking oneself: What is my position regarding the great development of humanity, especially regarding Christianity? Before Christ, many thousands of years of people had already lived; so what could those who lived with and after him base an advantage on to be allowed to take up the Christ impulse, and not also those who lived before Christ? Today humanity has advanced to such an extent that it can ask such profound questions. Especially in our time, when people are increasingly learning to think scientifically and historically, such questions must arise. Then spiritual science comes along and says: the same soul has lived through the events before and after the appearance of Christ. Such an objection does not exist for the spiritual scientific world view. It is the same souls that go to school in life before as well as after. These ideas, which partly show us relapses as well, will always give us courage and strength to face life anew, in which we can also recognize progress again in sufficiently long periods of time.

Those who have heard me speak on a number of occasions will know why spiritual science can afford to talk about all the branches of the natural sciences and to assess their methods, goals and progress. Goethe was able to say of himself that when he allowed his scientific gaze to ascend into lofty spiritual realms, he could still always recognize the natural sciences in the process. Spiritual science must always feel itself to be a ferment and work in this sense, so that the gulf between the spiritual and the external-materialistic view of science does not become too great, so that harmony can gradually come about, which is able to give the soul joy and strength, forces that offer the prospect of success and progress.

When it is emphasized that a healthy soul can only dwell in a healthy body, this is to be understood to mean that the healthy soul alone was able to prepare a healthy body as its dwelling, but not the other way around. Thus, spiritual science not only eliminates contradictions in theory, but also drives out all timidity and weakness of soul, so that humanity can then grow up healthy and strong to fulfill its tasks. Starting from social cooperation, a healthy ascent to the heights of material and especially spiritual development can then be achieved, as is destined for humanity. Man will then be more and more able to draw the spiritual secrets out of the spiritual worlds and transfer them into the physical world, thus fertilizing life there with them. But the soul is the place where both worlds touch. Humanity can become and remain strong and healthy if it allows what we can summarize in the words: “From worlds far away, mysterious and enigmatic

> The rich abundance of material  
> It flows into the depths of the soul  
> From the heights of the world, full of content  
> The spirit's clarifying light.  
> They meet in man  
> To form a reality full of wisdom.