How the Spiritual World Interpenetrates the Physical
GA 261
How the Spiritual World Interpenetrates the Physical II
10 May 1914, Kassel
Yesterday we spoke of the relation of the spiritual world to the physical world, as expressed by the actual facts which, in a sense work from one world into the other, in so far as the relation between them means something to life in the physical world, in so far as the filling of the soul with feelings and emotions gained through spiritual knowledge is essential and of significance for human life. Something of a general nature must now be added. Here in the physical world we acquire our ideas through our sense perceptions, through the feelings and emotions experienced when events of physical life touch us. Our conscious life in the physical world arises from all these things, and when we observe that life in the physical world, it seems to the vision of the spiritual investigator that in the main, the more this consciousness serves the physical plane the less are its chances of spiritual experiences in the spiritual world ever surrounding us. We may say: the more a man limits himself to his life of ideas and feelings, allowing these to be aroused by the physical plane alone, the less inner strength and power he possesses for gaining a real relationship with the spiritual world. Of course at first a person does not notice that reliance on merely physical ideas is a hindrance to the gaining of a relationship with the spiritual world; but he is compelled to notice it when he has passed through the gates of death; for if during earth-life a man has gained no conceptions beyond the excitements and requirements of the physical plane, his soul is too weak to adapt itself to the experiences of the spiritual world. This can easily be seen when we remember that all that excites us on the physical plane really storms in upon us and so approaches us that we allow ourselves to be captivated by it. Because we allow ourselves to be thus captivated, because we more or less yield ourselves to its influence, we develop too little power in our souls for the spiritual world to mean more to us than a weak dreamy world in which we can neither stir nor move. In order to be able to move freely in that world, something else is needed: viz., that the soul should be inwardly alive, that it should have evolved within itself, by its own efforts, forces to which it had not been incited externally and in which it does not merely remain passive. Out of the depths of our souls such conceptions, such feelings must arise without any incitement from the external world,—however beautiful we may consider that world to be. I may say: Conceptions and feelings arising freely in the soul can alone make it strong enough to establish its own relationship with the spiritual world—a relationship which it needs.
In order that you may properly understand this, I should like to refer to something which is correct though a seeming paradox. Think of a person yielding entirely to the allurements of the physical plane. He thinks and feels only that which is aroused by the physical plane. Such a person is weak in the spiritual world; when he enters the spiritual world after death he can through his own powers only look upon the richness of spiritual life around him, he cannot bring the beings near to him, though he greatly needs them. Spiritual intercourse with them eludes him. Not that the spiritual world is absent, but he cannot find the clues which would bring him into direct relationship with it. Speaking paradoxically, a person who only fantastically arouses ideas and feelings in his soul which, though they are not aroused from outside, yet do not rise above the sense world—this person, who thinks out ideas in a fanciful way thereby produces forces in his soul, which give a free ascending development, and he in a certain sense, finds life in the spiritual world easier than one who will not think at all about spiritual things. It is very significant that we have to grant that visionaries who form conceptions that have nothing to do with outer sense realities, and are only fanciful; nevertheless stand firmer in the spiritual world than those who will not think about it at all. Naturally such fantastic ideas, though they help a man to stand firmly in the spiritual world, only lead him to strange spiritual conditions and relations such as a man would experience in the physical world if his senses were not functioning properly. All the grotesque, lower beings, useless for spiritual life, would come to the person who formed such fantastic concepts; while all that is progressive and helpful in spirit-life would appear before his soul in distorted shape, if it had only been prepared for spirit life by fantastic conceptions. In olden times, before the Mystery of Golgotha took its place in human evolution, conditions were such that human beings could only have conceptions aroused in them from the physical plane; even those ideas which appeared as clairvoyant conceptions were aroused in the physical body. This is the curious part of humanity's ancient clairvoyance; this clairvoyance, these symbolic plastic ideas, although wholly relating to the spiritual world, were aroused through the influences of the physical plane. So that if people had only devoted themselves to the kind of conceptions which reached the level of ancient clairvoyance, they would be in the position of human beings, who look into the spiritual world by means of fantastic conceptions. In order that humanity might have a sound healthy insight into the spiritual world and develop the right relations with it, the various founders of religions appeared in antiquity, Laotze, Zarathustra, Krishna, Buddha, etc. these were very great benefactors of humanity. They appeared to their age and to their peoples, speaking to them of these secrets of the spiritual worlds, and so speaking of these secrets that the manner of their speaking was inspired by immediate impulses which came to them as Initiates and founders of religion out of the spiritual world itself. Through their mighty authority they influenced the people to whom they had a spiritual mission. Thus the people did not receive into their souls merely what came to them and stirred them on the physical plane, but also what was sent as a message from the spiritual worlds. These ancient peoples had the capacity of sensing and feeling when such a founder of religion appeared to them—or when one of his successors and disciples appeared; they perceived the breath of spiritual life which streamed through the soul of such a founder, flowing down from spiritual heights into the evolution of the people and the epoch. Thus to the people of antiquity were given thoughts and feelings which were put into their souls by the founders of religion, but which had to be re-awakened by each human being himself (because each was under the influence of the teacher's authority), each had to bring them to active life in his own soul. In this way arose healthy conditions and relationships for human beings in the spiritual worlds, and also the possibility of knowing where they were after they had passed through the gates of death; of possessing the forces which cannot be found in the external physical world, but must be awakened in the soul of the individual himself; of possessing those forces which enable a man to live in the spiritual world, just as by his physical forces he is able to live in the physical world. Since the Mystery of Golgotha many changes have taken place for humanity in this respect. This is precisely the significance of the Mystery of Golgotha; it closes the old epoch of human evolution and begins the new. We can say the old evolution had to be built on authority, as we have just described; on the authority of the religion-founders. But because these souls (our own souls) have in earlier incarnations been through the school of authority, they have become responsible or have come of age let us say; so that now, in the incarnations which have run their course since the Mystery of Golgotha, those impulses which formerly had to be received on authority are now received inwardly. Not only are conceptions now formed inwardly but also our impulses come from within. This is what St. Paul's words mean: ‘Not I, but Christ in me’; that is the meaning of the Mystery of Golgotha. The Christ-Impulse has flowed into the spiritual substance of the earth, and lives in each soul. Souls must learn to understand this Christ-Impulse, which is to be found in the human soul. Humanity has come ‘of age.’ Impulses which formerly had to come from without, must now spring up within. For this reason Christ came to earth. Greater and greater must our understanding of this Christ become. What we gather from our anthroposophical knowledge, what we try to understand about the evolution of the world and of humanity, about the higher worlds and the Hierarchies in those worlds, really brings us at the last to understand more and more the Christ-Impulse which is within us, but which may also remain hidden within us, as do many other things which we do not attempt to understand or to experience. In a certain respect Spiritual Science is a means of attaining what must be reached—of really finding in our souls that which is the Light of Life, the Inner Warmth of life; that Light and Warmth which will lead humanity to its spiritual home, and which is revealed in the soul. In future evolution, human souls will gradually realize that it is simply an abstract idea to speak of ‘the God within,’ if the soul is too easy-going to concern itself with the understanding of the teachings of Spiritual Science. How do we to-day regard the spiritual world in its reality? All that has been written about Spiritual Science, about Saturn, Sun, and Moon, the evolutionary epochs of earth, about the heavenly Hierarchies and all that the spiritual investigator knows and says about the spiritual world, all this he ultimately realizes is a gift to him through the Christ-Impulse which has entered earth evolution. He realizes this Christ-Impulse in such a way that he sees the truth of Christ's words, ‘I am with you always, even to the end of the earth-period.’ Not only at the beginning of our epoch did Christ say this; if we noisy open our souls to Him He is saying it now, here, and in our Spiritual Science, which we must try to spread all over the world. Therefore it is so very necessary that present-day souls should understand that Spiritual Science is the suitable way and the right path into the spiritual worlds for our time. Humanity having come ‘of age’ must consciously develop thoughts and feelings, must seek step by step, of its own powers and not by external authority, to enter the spiritual worlds. Christ has come into the world that humanity may be able to do this. Even though many assert to-day that Spiritual Science must be believed because it is taught by the spiritual investigator—this is not true. If anyone thinks he must believe what Spiritual Science says, without understanding it by the efforts of his own soul-faculties, these only shows that he has not laid aside the prejudices of his materialistic thinking. Anyone who, with a truly open mind, approaches the most daring teachings of Anthroposophy can understand and grasp them. Souls have not passed through their former incarnations in vain; they can find within their souls the inward spiritual language wherewith to understand what the spiritual investigators say. Of course if these souls allow their minds to become clouded, as they are to-day, not by a true Natural Science but by a mistaken outlook on nature, if they allow mist upon mist to accumulate before their spiritual eyes and then say: ‘We do not understand Anthroposophy, we must only believe its statements,’ this does not mean that Anthroposophy cannot really be understood, for it happens that in such a case people create their own hindrances to it. We live in an age when most people never notice how many hindrances there are and how these hindrances can block their path; but we also are living in a century which unconsciously, from its as yet chaotic soul-force, rises in revolt against these hindrances, when longings are arising in the souls of men for an understanding of the spiritual worlds.
Truly of tremendous importance is the work accomplished by Natural Science during the last few centuries, and our friends know how often I emphasize the great significance of the triumphs of Natural Science, and how I compare the present and future work of Anthroposophy with what Natural Science has discovered, especially during the nineteenth century; but we must bear in mind that this Natural Science has become much more dogmatic than the old religions. To-day, people—and mostly those who take up Natural Science as amateurs—stick to dogmas more rigidly and seriously than was the case with the old religious dogmas. Truly the Copernican views represented a great swing of the pendulum; they had to come, they were a step towards the truth, as I have often said; but, they too are in many respects one-sided and must be completed by a spiritual conception of the Universe. If they are held as dogmatically as they are being expressed if it is said that they are absolutely true, they will then force concepts into men's souls which will prevent them from understanding and grasping Spiritual Science. We can even now see the effects of these dogmatic assertions. In our present age of compulsory education children are taught from their earliest years to imagine the sun with the earth revolving around it, also the planets, just as one forms an imagination, if one has in front of one a model. But no one has any right to picture it thus, as if these things were absolute certainties; as though one were able to place a chair in Cosmic space, set oneself down, and from it watch the movements of Sun, earth, and planets as one looks at a model which one sets up in the schoolroom. In these children's souls a consciousness is awakened that the facts really are such. People are amazed when we speak of these matters. Other things are also experienced today, which are false when looked at in another light. During the last few days an apparently very aspiring man sent me a pamphlet. Nothing shall be said here as to whether its contents were right or wrong, but this pamphlet is one proof among many others, of the way in which the human soul revolts against the dogmatism of the Natural Science of the last century; for this writer tries to prove mathematically that the earth is flat, not round. Of course this assertion seems very absurd in our age, and you will naturally say: ‘But a man can easily sail right round the world, therefore the man who says the earth is flat and not round must be a fool.’ The man who wrote the pamphlet knew this however. We need not agree with him, but he knew this and many another valid objections, I assure you. By all this I am only trying to show that in our day souls are already beginning to rise in revolt against all the dogmatic Natural Science stuff which has been piled up in their souls from earliest childhood and which hinders them from exercising the free, judgment which is necessary for the recognition of anthroposophical truths. When humanity has set itself free from dogma, then—yes then, the time will come when we can speak of spiritual scientific knowledge and it will be said; I see that it could not be otherwise. You see, much that is paradoxical must be said now in speaking of the relation of Spiritual Science to our age. Spiritual Science, however, has gradually to flow into human souls, so that they may become ever greater and greater factors in the spiritual civilization of humanity as it progresses into the future. Anthroposophy itself will be able to strengthen them, so that these souls will be enabled to find their links with the spiritual world. Spiritual Science will be welcomed by human beings, will be gradually received by the youngest and they will know: ‘Around me are not only mountains, rivers, clouds, stars, sun, moon, planets, animals and minerals, but also spiritual beings, beings of the higher Hierarchies, and spiritual events, even -as we have around us physical events and processes. I have relationship with both spiritual and physical processes.’
Let me picture a few things which will gradually be more understood by human souls when Spiritual Science becomes a living factor in the soul of man.
In speaking of these things we must start with concrete facts of spiritual research, for they best show man's relation to the spiritual world.
I know a man who, in his twenty-third or twenty-fourth year, had a kind of vision. He wrote about this vision in a clumsy way, we may even say stupidly. The vision was this: He placed into a sort of scene, very awkwardly, the more important spirits of the German intellectual period of the eighteenth and nineteenth centuries; he did not know why he arranged it so-everything that Goethe, Lessing, Schiller, Herder were doing—but they were doing it after they had already passed to the world to which a human enters after death. Thus he had a vision of these great men living in the spiritual world he saw in his vision what they were now doing. As Spiritual Scientists we must ask: ‘What does such a vision signify? What does it show us?’ It shows the soul as having been greatly permeated by certain influences from the spiritual world, they press into it and become as it were a great dream, which expresses itself in such a way that the soul sees in vision, though indistinctly, its own inner feelings and impressions. Influences work into the soul from the spiritual world. How do they work? What is the actual relationship of the human soul to the beings of the spiritual world, for even the dead are beings in the spiritual world during the period between death and a new birth? What is this relationship? Well, we see an object in the physical world if we look at it—that is the right expression to use; I see the rose, I see the table. It is, however, not right to speak in the same way when referring to spiritual beings. It is not correct. The expression is not quite accurate if we say: I see a being belonging to the ranks of the Angels or Archangels. The expression is not correct; it must be put in a different way. As soon as a human being enters the spiritual world and there has feelings and experiences, instead of his seeing the beings there, they look at him; he is aware of them. He feels the quiet soothing influence of their spiritual senses and forces, which illuminate and resound in his own soul. And we must actually say of the spiritual world, ‘It is not I who see or perceive, but I know that I am seen, that I am perceived.’ Can you feel the change of experience indicated here? When, instead of using the words as in the physical world: ‘I perceive something,’ the other words receive a meaning: ‘Placed as I am in the spiritual world, I am perceived from all sides, that is now my life.’ The ‘Ego’ knows of this ‘being perceived,’ of this ‘being carried away by the experiences which other beings have with me.’ When this change takes place, you have an inkling of what a different relation the soul has to its environment when it rises from the physical into the spiritual world. It will then dawn upon you that a soul's experience is actually different when it passes from the physical to the spiritual world. A part of the task given to the dead is, to turn their glances earthwards, towards those still living; that they may, with their spiritual forces observe them; that those still living on earth may be perceived by the souls of the dead. Humanity will learn through Spiritual Science the meaning of the words: ‘Those who have passed through the gates of death see me; they send their forces down to me.’ Human beings will thus learn to speak of the dead as alive, as spiritually living. The one who had the vision described, realized this relation, though very dimly—for truly Lessing, Goethe, Schiller, Herder are not inactive after death; in the spiritual they occupy themselves with those who are still on earth; they watch them, perceive them, stimulate them, according to the measure of the forces they receive from the higher Hierarchies. Thus the man who had this vision felt, without being conscious of the feeling, that he was watched by the spirits who had been sent to aid the evolution of humanity. This may not have been clear, but it expressed itself in the vision which he then put into awkward words, saying that Lessing ‘like a marshal in the spirit world went first,’ followed by Goethe, Schiller and Herder, leading and guiding their successors living on earth.
When such a vision, arising chaotically and as if in a dream, presents itself clearly to the soul, it may mean something for the dreamer; it may mean for instance that his consciousness is directly stirred from the spiritual world so that he can rise to the thought: ‘What I say and do, I will so say and do that I can endure the dead looking down upon me.’ It may also happen that a person living on earth, who is inwardly aroused by a similar vision, feels some task to lie before him, whether small or great, and his power, courage, and energy will be strengthened, his conscience will become easier when he has come to the right conclusion and imagines: ‘The dead are helping me, by watching me.’
Thus can the dead help the living? Through anthroposophy, we learn to feel the responsibility of our actions towards the dead and we may also have the happy feeling: ‘While I am doing this or that, my dead friend with his active power is watching me, and his force is added to mine.’ Not that he gives us the strength—which we must develop ourselves; he does not give us our faculties, those we must already possess; but he is a real help as if he were standing just behind us. He really does stand there. I shall give you a concrete example: for after we have for so long carried on together this anthroposophical work, we may bring forward such examples; perhaps they may sound personal, but they are meant quite impersonally, they set forth only facts and may on that account be mentioned as examples.
In Munich we tried for many years to perform the Mystery Plays, and so arrange the scenes that spiritual force might stream through them into this side of our movement. I am conscious that at any rate the really essential things which were done, those which really mattered, were in complete accord with the spiritual world. Over and over again I went to my work in those days, when the plays were being prepared for the stage, with a definite consciousness. At the commencement of our anthroposophical activity, when we were quite a small society, there was a person among us who was very enthusiastic about Spiritual Science; a person who besides working with quiet enthusiasm in all that could be done in the beginning as regards anthroposophy, introduced into its whole management a wonderfully beautiful and artistic understanding and interest. She was a person who united great kindliness of personal action with great seriousness in her spiritual views. She was soon taken from us, from the physical plane. Not only does she remain what is usually called ‘never to be forgotten’ by us, but she became what a human individual can become, who, by dint of circumstances, is able only in the spiritual world to build up what in physical life has been so beautifully prepared and begun here with many latent powers that she is able to develop in the spiritual world. Many years can be thus spent and many years passed in this case, until the possibility was unfolded, as it were out of a sort of chrysalis condition, for this person to link herself with what was germinating here in the physical world. As if through destiny, it happened that she entered upon a free spiritual life in the spiritual world, a life which had acquired this wonderful power of working, just when we had to undertake our staging, when Karma had led us to that point. Of course we had to bring our own powers and spiritual faculties to the work, but, just as no matter how strong the spiritual powers at our disposal, we must bring our physical abilities to bear when we have physical tasks to accomplish, so must certain forces intervene from the spiritual world, when we have spiritual work to do. Spiritual help, spiritual support must come to us; it comes also to those who cannot see into spiritual worlds, although they are unconscious of it, for we are always being influenced and helped by the spiritual world. In the case of which I speak, it is a fact that I always had the consciousness that the individual to whom I refer was watching over and helping us. We felt this watching as a strengthening force; as a kindling of warmth in our souls, enabling us to carry out our task.
Thus must we describe the way in which the spiritual worlds and the beings living in them—among whom are our dead—work with us in the physical world, and how true is the saying: ‘We are perceived by those in the spiritual world who have developed connections with us.’
There will come a time when human life will be enriched through such events as we have indicated when we shall not merely possess memory pictures in our minds of our dead friends, but shall feel them as real helpers in our undertakings. The souls of our dead will then live on in our consciousness, the consciousness of the human being on earth; although it may seem that the relationship is cut off by death. We can quite understand that this is now only possible for the few, and can understand why. It is because spiritual scientific development is only at its beginning; it has not yet produced in souls the capacities and powers that can act freely.
The road to such conceptions as I have mentioned may be the following: it certainly will be so for many souls in the future. We may think of the dead, while at our daily work here on earth. We may awaken in our souls all the love we had for them, and one day the moment will certainly come, it need not be in a vision—truly it need not be in a vision—when an impression comes to us: ‘Yes the one who died is helping me, as if he were working through my hands and fingers, as if he kindled my ardor for the work. I feel his force within me.’ This clear feeling that spiritual influences work down from spiritual worlds is a fruit, a real living fruit, which comes to souls through Spiritual Science.
Now let us think of the great enrichment that will come to human lives when they are not only aware of what is revealed to their senses, but also have the consciousness impressed upon them (not necessarily in vision) in all their physical work and undertakings: ‘While you are busy and at work, this or that dear one who had been your helper or your protector in life, shields you, helps you still, through powers he did not possess in his physical life, but for which he could only prepare here to be able to exercise them in the spirit world.’ Truly, even as our physical health is refreshed when we inhale the fresh morning air, so will human souls feel refreshed for their spiritual life by breathing in the protecting help they will then be able to perceive and feel coming to them, or even from the gaze directed towards them by the beings in the spiritual worlds. We are looking into a future of humanity which is to be prepared by the culture of Spiritual Science, and which will be much richer than the present life of man. Man will, however, need this enrichment from the spiritual world—for have we not said the old dreamy clairvoyance of antiquity was stimulated in the physical body—but the physical body has changed. It is now only suited for giving to human beings their physical thoughts, thoughts aroused on the physical plane. We must acquire thoughts about the spiritual world through Spiritual Science. Ever less will be the knowledge of spiritual worlds which can be gained by man from the physical plane, the physical body will become more powerless; and as all that is physical originates in the spiritual, and the longing of the soul for a real connection with the spiritual world will become greater and greater.
In olden times something was given to man by his physical nature which flashed into his soul as it were from the workings of his physical body, so that he became clairvoyant. Now we may say: the time has come when human beings will gradually know more of spiritual things, and these must be ever more and more brought down from the spiritual worlds, but the transition must not pass unnoticed. We must gain knowledge of the path which leads into the spiritual world through Anthroposophy. We must not evade the difficulties and inconveniences which a soul may feel when it seeks step by step for knowledge of what happens in the spiritual worlds. It is perhaps very uncomfortable to strain our intellect, our powers of reason, our sense of truth, sufficiently; but we must face this inconvenience. The anthroposophical movement, to which we belong, exists for this. Anthroposophy must gradually cause us to see: By their repeated earth-lives human souls are moving forward, they are being changed; and we are living in the age when human beings must go into the spiritual worlds with understanding. It would not be right if in our Society in particular there were not a growing understanding for the fact, that a man who, without having experienced Spiritual Science, still has the old clairvoyant powers arising out of his body, cannot stand higher than one who with intellectual ideas and understanding learns of what can be communicated about spiritual worlds. Human beings are so easily deceived, led away by their sense of ease not to try to exert their soul's activity, not to strain their powers of perception and observation. Naturally these must be exerted if we wish to live in the spirit of Anthroposophy, but humanity is tempted not to make these efforts. Therefore people are gradually forced to value more highly the mental and psychic forces arising as if out of the body, stimulated by the hidden bodily forces. Indeed we may actually hear people say: ‘What you are trying to make comprehensible about the spiritual worlds is not what we are really seeking, we are not impressed by it; we want to experience the incomprehensible.’ People are much more inclined to accept what cannot be understood than to exert themselves to seek what can be grasped spiritually. This then leads to the fact that there exists what we may call a complete misunderstanding of the true spiritual task of the present; if any one comes forward possessing natural psychic powers without anthroposophical training, people say he is very wonderful, and they put a special halo round his head. Because, they say, we do not know whence his powers come, because he has not been trained through Spiritual Science, and has not made efforts, therefore his powers are so very valuable; another world makes itself evident in our world through him. Truly our Movement would not reach its goal if it did not soon overcome this prejudice. We can often hear it said: This or that man must be the reincarnation of a great individual; he must have been so and so, because he possesses these forces, these chaotic psychic forces, without having worked for them in the present life by means of a really active struggling soul-life. Rather we ought to feel sure that the man who reveals such psychic forces within himself, is a backward soul; one who has remained behind at an earlier stage of evolution, and who must be raised and nurtured in the present age through Spiritual Science. Those who have had the most important incarnations in earlier times, appear to-day more like one of whom we shall be speaking tomorrow, the anniversary of Christian Morgenstern's death, as having powers which, unfortunately, are less valued perhaps by many than is a kind of chaotic psychism, but which are fruits of much higher spiritual forces, even though to-day they are represented as of little value, because they are not understood.
In these two lectures I have attempted partly from concrete facts to put before you a picture of the interpenetration of the spiritual world into the physical, and the working of the physical world into the spiritual. I have tried to show you how unjustifiable it is for people to say that it is useless to trouble about the spiritual world while living on the physical plane. I have tried to show how the very reason why our physical life cannot be understood is that we are not conscious of the concrete inter-working of the spiritual world into our physical world. Not that we receive our knowledge from the spiritual world alone—that is not the point; this knowledge has to be there, we must make it our own because it is truth revealed to us from spiritual worlds and is the key to the understanding and experiencing of the world. This knowledge must, however, lead us to an inner mood, an inner feeling, a kind of ‘knowing oneself to be within the spiritual world.’ Then through the new Spiritual Science there comes into our souls what such an important spirit as Fichte said, and which I have mentioned in a public lecture and shall repeat here. There comes into our souls that at which Fichte could do no more than hint. I know that I speak in the same sense as he did when I add a few words to his, for the understanding of which he still works, from out the spiritual worlds. Thus said the great philosopher Johann Gottlieb Fichte, during his earth life:
The super-earthly will not come to me only when I have lost my connection with earth life. Even now I live in the supersensible world, in it I live a truer life than I do in the sense-world, it is my only firm standpoint; and in that I possess the supersensible world, I possess that for the sake of which alone I would like to continue my life on earth.
‘What you call heaven,’ says Fichte ‘does not only lie on the other side of the grave. It is everywhere around us in Nature, and springs up in every loving heart.’ ‘Now,’ we understand Fichte to mean, as he speaks to us from the spiritual world.
Anthroposophy, as it blossoms in this age and is to become a germ within humanity, shall be the light which strengthens the feelings and emotions for the spiritual life which springs forth in every loving heart. The loving heart will increasingly beget longings for the spiritual world, and Anthroposophy will more and more have to demand this light from the spiritual world for its own possession.
In saying this we are certainly speaking in agreement with those who have died before us, who longed for the spiritual world. While lifting ourselves up into this world, we are truly in harmony with the Cosmic Wisdom which governs human evolution, in so far as we can understand and recognize it with our human powers.