The Rudolf Steiner Archive

1. The Mission of Esoteric Science in Our Time

[ 1 ] Anyone who speaks today of “esoteric science”—or even, as is the topic of our discussion today, of the mission of esoteric science in our time—must surely be prepared to encounter a wide variety of reactions. On the one hand, we must not ignore the fact that the mere utterance of the term “esoteric science” is enough to evoke the opinion among a large number of our contemporaries that that this is something extremely obscure, or—as people like to put it—mystical in the worst sense of the word; something that could only arise or arouse interest in people with unclear thinking, or at least only in those who have no idea of what is called in our time the great advances in the field of knowledge. How many will tell you that the term “esoteric science” is used only by those who stand apart from the great advances in the natural sciences or other fields of knowledge in our time. While, on the one hand, merely uttering the term “esoteric science” provokes some opposition, we must not fail to acknowledge that there is much validity to such opposition. For, as strange as it may seem—the entire series of lectures will show you what is meant by this—one cannot help but say it: The true occultist, who is conscious of not being an obscurantist in the face of the so-called scientific or intellectual advances of our time, who stands firmly on the ground of our contemporary culture and seeks only to go beyond certain of its superficialities, may— indeed, must—in accordance with his spiritual orientation and insight into contemporary conditions—say that those opponents who speak as we have just characterized them are perhaps the contemporaries who pose the least danger to him, who are less harmful to his spiritual current than others who, in a certain sense, even count themselves among the followers—indeed, the apostles—of so-called esoteric science. Isn’t it strange when something like this is said, yet it is true.

[ 2 ] For many people today, the term “esoteric science” holds a certain allure. What opponents so readily accuse practitioners of esoteric science of is that people are all too easily swayed whenever there is talk of something mysterious, something dark, or enigmatic is mentioned—so that those who are of an unclear mind, or too complacent to stand on the ground of knowledge, or too weak to allow insights to take effect upon them, are filled with interest whenever something dark or mysterious is discussed. Thus, the occultist enjoys great popularity, and in a certain sense, he counts on this peculiar instinct in human nature—on the tendency in human nature toward the spiritual in the worst sense of the word.

[ 3 ] There is no denying that, in these chaotic times of ours, there are indeed many people who are driven to what is called “esoteric science” solely by this dark instinct of human nature. And when the opponents of occult science see what such apparent followers get up to, what claims they often make, and how they frequently view the insights of our time, then it is hardly surprising—indeed, not at all surprising—that our opponents arrive at the judgment just described. If the occultist were capable of fear, one might perhaps make the grotesque but true assertion that today he would have to fear a large number of his followers even more than his opponents. For these opponents will have to take a turn of events such as we may already characterize in the course of today’s lecture, but which will become particularly clear in the next lecture, when we speak of “Natural Science at a Crossroads.” For today, the aim is to use this characterization of the left and right—in a purely narrative form—to clarify the task, purpose, significance, and mission of so-called “esoteric science” in our time.

[ 4 ] If you look through the program that has been presented to you for these winter lectures, you will see that the wording has been changed. Some lectures are titled “Esoteric Science,” while others are titled “Spiritual Science.” This was done with full deliberation in each individual instance, although “Spiritual Science,” as it is presented here, is quite synonymous with what is called “Esoteric Science.” First of all, do not interpret the word “esoteric” in the compound terms “esoteric science” or “esoteric” as referring to something absolutely secret and obscure. The lecture itself is intended to show you why this particular term, “esoteric science,” is used to describe the body of truths and insights we intend to discuss over the course of the winter.

[ 5 ] If we want to explain what esoteric science is based on, we must first give a very simple answer. We must say that esoteric science rests on two convictions: First, the conviction that behind what our senses reveal to us in the external world—behind what our intellect can grasp from sensory perceptions and experiences, behind what our eyes can see and our hands can grasp—there exists a higher, invisible, supersensible world. This is the first conviction. The other conviction is that human beings are capable of comprehending and perceiving this supersensible, invisible world by developing their own powers of cognition and abilities. When we state these two things, we have expressed the foundation upon which all so-called esoteric science rests.

[ 6 ] But immediately, significant objections arise here from among our contemporaries. Our contemporary mindset has, first of all, a tendency that says: We have absolutely no need to speak of any supernatural world, any invisible world; these are the prejudices of a—thank God—by-now-past era. So say many. And it was not long ago—though such voices are already becoming rarer today—that those who considered themselves the most enlightened and advanced claimed: the turn toward invisible, supernatural backgrounds of things belonged to a childish, naive age of human development, when people had not yet firmly on the foundation of scientific knowledge, when people still believed they could solve the mysteries of existence through all manner of fabrications and flights of fancy. Modern times, however, have taught people that research relying on the experience of the external senses does not need to resort to such supernatural forces or entities, but that the world, as we perceive it through our senses, can be explained from within itself. And if we can explain the world from within itself—as the materialists and also those who call themselves monists, and these are many of our contemporaries, maintain—if we can discover sensory causes within the sensory world, then we have no reason to invoke supernatural entities.

[ 7 ] This is a radical movement that seeks to break completely with all conceptions of the supernatural. There is no denying that this view has compelling arguments in its favor. Who could fail to recognize the immeasurable progress made by the natural sciences over the course of the last few centuries, and especially during the last century? Who would not admire these research findings, which, on the one hand, reach up to the phenomena of the starry heavens, and on the other hand, delve down into the mysteries of the smallest living beings, into the mysteries of matter and sensory existence? Who would not stand in awe even before bold speculations, such as those put forward in recent times by individual researchers through such wonderful discoveries as that of radium? And who would not see that there is something dazzling about it when someone who stands on the ground of such radical positivism or materialism—the name is irrelevant here—now says: The researcher is still far from solving all the mysteries of existence through sensory investigation; but let us be patient; the time will come when what is still shrouded in a thick veil today will be elucidated by the natural sciences themselves; the time will come when archaeologists will unravel the past world lying in the earth’s strata that are still hidden today—nature in its creative process—and when purely sensory research will shed light on the past. The time will also come—as anyone grounded in research will rightly say—when certain materials will be mixed with non-living substances in the laboratory, so that it will be possible to produce living matter in the laboratory itself. Perhaps this still seems like a daring idea today; but development is moving in this direction, and then you, the occultist, can pack it in, because you will no longer have any right to speak of supersensible things once we have shown that even life can be produced through a combination of substances and forces.

[ 8 ] The entire series of lectures must provide the answer to such objections. It would be reckless to attempt to give an answer today. I will say only one thing, which is intended to illustrate in a typical way just how misleading the objections are that are raised against this seemingly obscure, secret science: While modern science today asserts, with some justification, that a time will come when living beings will be produced from purely inanimate substances—and this research, which elevates itself to the status of a kind of religion, thereby believes it has presented an argument that the Esoteric Science readily refutes—the truth is that the Esoteric Science has always known this! Yes, precisely because it has known this, it has been able to stand so firmly and securely! To raise such objections against it is to completely misunderstand the true nature of Esoteric Science. The complete answer will become clear in the course of these lectures.

[ 9 ] There are other contemporaries who say: It may well be that there is a supernatural realm beyond our sensory world; but human beings, with their powers and abilities, can know nothing of such a supernatural world and must therefore not speak of it if we are to be talking about science. — This is an even more widespread opinion. People would prefer not to settle the question of the supersensible at all; they would like to leave it entirely undefined, making it the subject of a purely subjective, arbitrary belief as to whether there are senses capable of perceiving the supersensible. Human beings cannot possibly look beyond external nature, and they stray from the ground of knowledge, venturing into the realm of arbitrary belief, when they attempt to cross the boundaries of external nature.

[ 10 ] Esoteric science responds to this view in the following way. It says: You have examined the cognitive faculties available to human beings. You have shown that when a person applies these cognitive faculties, it is impossible for them to go beyond nature, into the realm where the supersensible begins. And now you say: Because we have proven this, esoteric science—or the science of the supersensible—is impossible. — Anyone who speaks this way assumes that esoteric science proves them wrong. But that is not the case. Esoteric science proves them entirely right; it stands precisely on the same standpoint. Esoteric science says: You have examined your cognitive faculties and have shown exactly how far one can go with them. You have shown that one cannot enter the supersensible realm with it. You are perfectly right; but you make only one mistake—the mistake of not sticking to the positive, of not merely asserting what you know, but adding something to it that you cannot know, by claiming that no human being can know it.

[ 11 ] Here we encounter a tendency among our contemporaries who claim to operate on a so-called scientific basis—a tendency that does not stem at all from science or from knowledge, but rather from a general sentiment, an unspoken instinct of our time. Of course, this instinct becomes apparent only when one examines the events of our time as a completely impartial, calm observer. Try picking up a magazine, a newspaper, any popular book, or even a scholarly work that deals today—from whatever perspective—with questions such as those I have raised. You will find nothing more frequently than, in one form or another, the phrase that—from a higher spiritual perspective—is a fateful one: “We can know only this or that.” “One cannot pass judgment on this or that.”—See for yourself whether, whenever these matters are discussed, this “one” or “we” is not always present! It is quite inconspicuous, yet born of a deeply ingrained instinct. It is the belief that every individual, through what he can comprehend, through what he knows, possesses a certain infallibility regarding all knowledge, and that everyone can say not only what he himself, but what people in general—what “we”—can and cannot know. Because of this instinct, our contemporaries simply cannot bring themselves to believe that there could be any real development with regard to knowledge. And yet, how absurd this view is when one considers it in relation to one’s own life! Just think about it for a moment: When does the point come for an individual when he can determine where the limits of his power of discernment lie? Can they determine at the age of twenty-five, thirty-six, sixty, or even as early as ten where the limits of their cognitive capacity lie? Is there not a process of development in every life? Do we not make different assertions in childhood than we do later in life? Can we entertain the thought that we have nothing to learn from anyone in the world, that no one in the world could know more than we do? Yet it is an instinct inherent in the nature of our contemporaries that each person determines the limits of cognitive capacity on his own. And from this instinct arises not only this assertion, but also numerous works that deal with it across thousands of pages. If one looks behind the scenes, they ultimately stem from nothing other than the fact that human beings live by this instinct.

[ 12 ] The occultist, however, counters this with the following. He says: Regarding those insights that you believe are clear to you, you are entirely correct; you cannot perceive anything more than that. But there is a development of the faculty of knowledge. If you wish to penetrate the supersensible world, you must develop a supersensible faculty of cognition. And that is possible! — Thus, the position taken by esoteric science does not at all contradict what these people say. It even agrees with them. It merely states that human beings possess yet another faculty of cognition within themselves that is free from these limitations, and that they can develop it within themselves. Now, does anyone in the world—let us consider this from the standpoint of clear, logical thinking—have the right to say that there is no such thing as the development of cognitive faculties? What can they say? They can only say, “I do not know it; it is unknown to me.” They can set a limit for themselves beyond which they cannot see into such a development. If he says, “The limits of my cognitive faculties are not sufficient for this,” then he is bound to say, “I do not know.” — In that case, he must not presume to pass judgment on such facts. It is not the one who knows nothing about the supersensible world who can say whether such a world exists or not, but rather the one who knows something about it. Esoteric science stands precisely on the standpoint of positivism in its entirety. The esotericist says: No one has the right to decide what can or cannot be known; rather, each person has the right to decide only on what he or she knows.

[ 13 ] This touches on an emotional aspect that is not without significance in our esoteric science. It is said that esoteric science leads to intellectual arrogance because esotericists claim they can go beyond ordinary knowledge. But the exact opposite is true. There is no greater arrogance than that which seeks to decide not only what one does not know, but even what human beings may or may not know. This is the arrogance that sets itself up as the standard for all people. In contrast, it is spiritual humility when one who stands on the ground of esoteric science seeks to decide nothing other than what one can know. We do not speak of what lies beyond the limits of our knowledge. This is the attitude that leads to true humility. Therefore, what esoteric science deals with will always have to be of a personal nature. This is no detriment. Nor does it undermine the validity of esoteric truths. We must be clear that what a person seeks and is meant to find regarding the highest and supersensible things must be found within the innermost soul through the power that he or she continually develops within themselves through spiritual life. But if this is the case, then essentially everyone who wishes to see the facts of esoteric science for themselves must be directed to their own inner being. Many opponents derive their objections from this, arguing that something which is fathomed only within the human being can be left solely to faith and may not claim universal validity.

[ 14 ] To the impartial observer, it becomes clear just how narrow-minded this conclusion is. There is something—which, admittedly, very few people can use as a comparison—but which offers a very good example to those who are capable of doing so. It is something that, just like the truths of esoteric science, we must experience within ourselves; anything external can be nothing more to us than an example, a stimulus: these are mathematical truths. These are, at the same time, the most universal truths. Anyone who can use them for comparison will find this comparison entirely fitting. Mathematical truth is something that human beings can never discover through the external senses. No matter how many times you measure the three angles of a triangle, you can never discover the unshakable truth that these three angles together total 180 degrees. You must recognize this within yourself. So it is with all geometric and all mathematical truths.

[ 15 ] There are two considerations regarding such truths that one recognizes within oneself. The first is something that is, in the strictest sense, unpopular today. People say: How can one expect the approval of others for something that exists only within a person? How can we believe that something is true that we recognize only within ourselves? — Precisely

[ 16 ] But the opposite is true. The majority has absolutely no bearing on the real truth. If you have learned a mathematical theorem, understood it, and become inwardly convinced of its truth, then two things apply to you: First, if a million people contradict you and disagree with you, it does not shake you at all. That is one thing. The second is that you are clear that anyone who creates within themselves the same conditions as you do for understanding must, despite the fact that you have found the truth within yourself, agree with you. Just as it is true that the majority has no say whatsoever regarding mathematical truths, so it is true that—if the conditions are properly established, and this can be taught to anyone—the masses have no say regarding the findings of the secret science. We can find it within ourselves, and nothing external can dissuade us from it once we have recognized it within ourselves. In ancient times, the followers of the esoteric science, who called themselves Gnostics, referred to this esoteric science as “Mathesis”; not to imply that it was a branch of mathematics, but because this esoteric science possesses the character of mathematical truths. However, it has been a long time since the character of the esoteric science was viewed with such purity. It is regrettable that much has crept in that clouds one’s vision, so that those who stand on the standpoint of science are horrified when they encounter something like esoteric science.

[ 17 ] This leads us to questions that point to two words which people today do not use often enough: the words “knowledge” and “belief.” It is said that one can know something about the things science addresses, but regarding other things, one can only believe something—and that is then a personal matter. It is only because those who say this fail to understand how to create the conditions under which any belief can become knowledge that they can speak this way. Anyone who is unable to provide the mathematical proof that the three angles of a triangle total 180 degrees must believe it. Anyone who is unable to provide the proof—as is done in esoteric science—regarding human life between death and rebirth will have to believe these things. But they will also find the opportunity to provide this proof for themselves, as we shall see in the course of these lectures.

[ 18 ] Another objection raised against esoteric science is that, having emerged from the chaos of our times, it is also something like a new religious sect, born in the minds of individual dreamers and visionaries. The arguments put forward by this camp are based on such a misunderstanding of the matter that it is difficult to engage with them. Esoteric science has nothing to do with matters that could come into conflict or collision with an existing religion, nor with anything intended to replace it with a new religion. The subjects that have been the focus of all religions to date are also the subjects of the supersensible, of esoteric science. Hence, there are many points of contact between the two. Only one thing can provide a true, deep understanding of what is presented in the religions; only one thing makes it possible to understand the religions, and that is: to elevate what is faith in religion to the level of knowledge. To be a servant of that which religion seeks by other means—this is precisely part of the mission of esoteric science.

[ 19 ] To those who object here that it is sinful to seek to explore the objects of the supernatural world, that such things could never arise from human nature, that human beings must place their trust in a higher revelation, and that it is presumptuous to seek to fathom them—to such a person it can be replied that it is a sin to allow that which exists in the world in its embryonic form to lie fallow. For the divine source of the world has planted these seeds in the world so that they may sprout, so that they may bear blossoms and fruit. To those who wish to limit human cognitive power by saying that human beings should not be so presumptuous, it can be replied that it would be a sin precisely to allow that cognitive power to lie fallow. We should not let them lie fallow, but rather develop them; that is why we have them. Anyone who can realize what a sin against human nature it is to let these powers lie fallow, to shut oneself off from the supersensible world, will soon abandon this objection as entirely untenable. Thus, esoteric science, with its outlook, places itself within the currents of the times.

[ 20 ] I do not intend to prove anything to you today, but rather to describe how this secret science presents itself in our time. Its subject matter—the very foundation upon which it rests—is completely unknown to the vast majority of people. It is unknown that, throughout human development, there have always been individuals who have devoted themselves most earnestly to this esoteric science, who knew from their own experience the kinds of experiences one can have in the supersensible world—for whom what we present in such lectures was personal experience. It is also unknown that even today there are people who can glimpse into the spiritual world in this way.

[ 21 ] Now the question may be raised: Why was something like this kept hidden from the public? Why is there something that has not been made widely known? We will see, when we speak of the dangers of esoteric science, why those who have rightly called themselves esoteric researchers adhered to the principle of revealing esoteric science only to those who, through certain qualities of their lives, had matured sufficiently to receive it. Today, however, people hold views on the dissemination of knowledge that are quite different from those that have always been customary in esoteric science. If someone knows something today, they cannot realize quickly enough that what they know flows from their pen like black tincture and flies out into the world in the form of letters, printed in ink. The esoteric researchers, however, had their reasons for imparting their knowledge only to those who were prepared.

[ 22 ] Why, then, do some individuals today come forward and report on the findings of esoteric science? There are good reasons for this as well. It is connected to the overall spiritual progress of humanity. What anyone can learn today through popular writings based on our ordinary sensory perception is, when applied correctly, a good preparation for esoteric science. On the other hand, it is a complete misjudgment of the facts to believe that our natural science must lead to the denial of the supersensible. Rather, when properly understood, this natural science leads to the full recognition of the supersensible! Anyone who correctly assimilates and pursues the scientific facts accessible to everyone today enters directly into the sphere of the supersensible and the invisible. But anyone who applies these scientific truths in a false or erroneous way will arrive at a materialistic worldview—one that may not yet be so unnerving to humanity today, but will certainly be so for future generations. That is why it is necessary today to show everyone the path to making proper use of these scientific truths, insofar as they are accessible. In earlier centuries, this was not the case. Everyone had to undergo a long period of preparation during which their powers of thought, logic, and character were trained. Today, scientific thinking—when applied correctly—already serves as training for understanding what is published from the secret science. This scientific thinking can become a blessing for humanity.

[ 23 ] We will gradually come to understand that there are three paths leading human beings into the supersensible world. When one speaks of these three paths, one runs the risk of being regarded by some as a dreamer—and, especially when describing the third path, as a complete fool—even though those who judge in this way know absolutely nothing about what is actually involved. Three paths are shown to us: imagination or clairvoyance, inspiration, and intuition. These three paths have existed for millennia in the course of human development and have been followed since time immemorial. There have always been people who, through the methods taught, have been able to tread the path into the supersensible world.

[ 24 ] What, then, are such initiates? Imagine there are people who live in a distant region where there are no railroads and no machines. Now one of them sets out for Europe and sees that there are railroads and machines. He returns home and recounts his experiences—what he himself has seen. That person is then an initiate into such matters. Such initiates also exist with regard to supersensible things. In the secret schools, they are guided to gain insight into the supersensible, invisible world and can recount what they have experienced there.

[ 25 ] Those initiated in this way are in turn divided into two classes: true initiates and clairvoyant individuals. What, then, is an initiate in the strict sense? Here we must familiarize ourselves with a characteristic of esoteric science that is not generally recognized, but which nevertheless exists. The fact is that once the truths of esoteric science have been proclaimed—once they have been spoken before people—one does not need to be a clairvoyant to perceive and comprehend them. For clairvoyance is indeed necessary for discovering these truths, but not for comprehending them. Everything that will be said in the course of this winter as a result of research into the higher world could not have been discovered without the gift of clairvoyance, without the development of the spiritual eyes and ears that lie dormant within every human being. This will be discussed in more detail in connection with initiation. But once these findings have been articulated and clothed in forms that correspond to contemporary thinking, then anyone can understand them. The objection that one must be clairvoyant to understand the things communicated from esoteric science can never hold true. They are not incomprehensible to those who are not clairvoyant, but rather to those who are unwilling to apply their logical intellect to its fullest extent. Once expressed, everything can be understood, even in the highest realms.

[ 26 ] Now, anyone who, without being clairvoyant himself, understands everything that esoteric science has to say is an initiate. But whoever can enter these worlds—which we call the invisible worlds—is a clairvoyant. In ancient times, which are not so long past, there was a strict distinction in the secret schools between clairvoyants and initiates. As an initiate, one could ascend to the knowledge of the higher worlds without being a clairvoyant, provided one applied one’s intellect correctly. On the other hand, one could be a clairvoyant without being particularly highly initiated. You will surely understand what is meant by this. Imagine two people: a highly learned gentleman who knows everything there is to know about what physics and physiology have to say regarding light and light phenomena, yet is so nearsighted that he can barely see ten centimeters ahead—he does not see much, but is initiated into the laws governing the workings of light. In the same way, someone can be initiated into the supersensible world yet see poorly within it. Another person may see the outer sensory world perfectly well but know virtually nothing of what the learned gentleman knows. Similarly, there may be clairvoyants before whose spiritual eyes the spiritual worlds lie open. They can look into the spiritual world but have no scientific understanding or knowledge of it. For this reason, a distinction has long been made between the clairvoyant and the initiate. To encompass the fullness of life, it was often necessary to have not one, but many people. Some were not made clairvoyant in order to progress. Others were endowed with spiritual eyes and ears. What existed in esoteric science came about through communication and the exchange of ideas between esotericists and clairvoyants.

[ 27 ] In our time, this strict distinction between clairvoyants and initiates cannot be maintained at all. Today, it is necessary that anyone who has attained a certain degree of initiation be given at least the opportunity to attain a certain degree of clairvoyance as well. The reason for this is that in our time, it is impossible to establish that deep, unquestioning trust between people. Today, everyone wants to know and see for themselves. That deep, devoted faith, as it once prevailed between people, made it possible for there to be a special kind of clairvoyant from whom one could learn what they perceived in the higher worlds. Others then systematically organized what these individuals had perceived. Today, a kind of harmony has been established in the development of the abilities of the initiate and the clairvoyant. Consequently, a third stage—adeptship—has receded significantly in our time. Our age is highly hostile to this adeptship. You can get a sense of the difference between an adept and an initiate by imagining the following: Picture a region where there are railroads, and you have seen them. Now I ask: Can you—having gained the positive conviction through your own observation that such a thing as a railroad exists—actually build one? To be able to build one, practice and many other things are necessary. Now, the person who, through exercises of which people today can scarcely conceive, has acquired not only observational knowledge of the spiritual world but also practice in handling the spiritual forces that underlie the external sensory world—that person, in contrast to the clairvoyant, is an adept. This requires much longer preparation than even that required to become a clairvoyant. Furthermore, our current cultural development is far more hostile to instruction in the use of spiritual forces than it is to the endeavor to penetrate the spiritual world through knowledge.

[ 28 ] The mission of the secret science is to make humanity aware that it is possible to penetrate the higher worlds through these three paths, that it is possible to attain a deeper understanding than the ordinary one and to expand it. And when we ask ourselves: Is it curiosity, is it merely a thirst for knowledge that leads us to the occult science? Then we must answer: No, it is something entirely different! What it is—which many who come to the occult science today, even if they do not know it clearly, at least dimly sense—is something that lies dormant deep within the sensory science of our time, but which can never emerge from it, and about which we can speak in a lecture on the natural sciences. It is not a matter of knowledge, but of life, of the continuation and elevation of life. For many, it is a concern that the occult science might turn them away from immediate life. But the exact opposite is true. It makes people capable and places them firmly within life. They must simply have the ability and strength to enter into the realm of occult science.

[ 29 ] For years now, lectures on a wide variety of subjects have been held here. These lectures were followed by discussions. We will not go into these discussions in detail here. But when we speak of the mission of esoteric science in our time, one phenomenon must be mentioned, because it must be regarded as particularly characteristic. It came across to us with particular vitality when we spoke about “The Bible and Wisdom.” There was not just one, but numerous individuals who raised objections to these matters from the depths of their hearts; objections were raised that sprang from deep feeling, and among them was one that went something like this: In Esoteric Science, much is said about the sevenfold nature of the human being, about reincarnation and karma, about the human being’s sojourn in the supersensible world between death and a new birth, about the human being’s evolution through the various planetary states, and so on; demands are placed on our spirit, on our thinking. What we seek, however, is not so much the satisfaction of the mind as the deepening of the soul, inner life. We want to find the divine in feeling, the divine in sensation.

[ 30 ] This objection arises from the depths of feeling, and it is precisely those who are firmly grounded in esoteric science who can fully appreciate the significance of such an objection, which says: Give us a soul! We know that the Divine, which lives within us, leads us into our own hearts, but does not provide us with concepts about human beings and the world, about birth and death; it is not the spiritual that we seek.

[ 31 ] People who say this do not realize that they themselves are the greatest obstacle to resolving the question of their hearts. They do not realize that through what is to be given to their spirit, their soul receives precisely what it desires. They do not realize that when they speak this way, they are rejecting precisely what their soul needs. There is nothing that instills the divine into the soul as much as the knowledge of the evolution of the worlds. If we know that, just as the rainbow breaks into the seven colors of rainbow light, the human being is divided into seven members, and if we do not harden our hearts against these ideas, then it is precisely these ideas that provide the vitality our soul needs to overcome whatever stands in the way of immersion in the spiritual. Objections of this kind are encountered above all among those who take things only as seriously as their desire to find spiritual depth in a comfortable way allows, and who shy away from penetrating to the true depths of the soul. The esoteric researcher cannot extract this feeling from people’s souls; rather, he must lead people into the spiritual world through knowledge, must show them how, through knowledge, the highest depth of spiritual immersion—the kind one can only strive for in any way—is to be attained. A longing for the soul’s satisfaction is the greatest enemy of the striving human being. But this is precisely what deters many from theosophy and spiritual research: they do not want to engage in this vigorous spiritual work, which is at the same time a refreshment for the soul. There is nothing that could lift the soul up to the Divine in this way other than knowledge—the soul’s own immersion into the spiritual world.

[ 32 ] This brings us to the point where knowledge directly intervenes in life, where what we might call the emotional and heartfelt aspects of esoteric science begin to unfold. How many people in our time are plagued by doubts and all manner of anguish regarding questions of existence and the mysteries of the world. And yet materialistic writings claim that a brain cannot arrive at such views as spiritual science presents without undergoing pathological changes. From a psychiatrist’s standpoint, one could quite precisely identify the mental illness that leads to the kind of explanations given here. If we were to take the liberty of working as psychiatrists do, we could classify ourselves in such a way that the scholar who usually does so would take great delight in us. There is a small pamphlet that you can buy quite cheaply, which reports something that is absolutely true. It goes as follows: A series of newspaper articles discussed arteriosclerosis and listed the symptoms by which one can observe this disease in oneself. The author of the pamphlet, a doctor, found that a great many people came to him who imagined they had the symptoms of arteriosclerosis. And what conclusion can be drawn from this? That, due to the chaotic nature of our culture, a great many people—even if they merely imagine that their nerves are as taut as strings—are in such a state that, when they hear about such a disease, they are immediately seized by fear and actually become ill, albeit in a psychological sense. — It is also said that there are many people who need only to hear lectures by Professor So-and-so or naturopath So-and-so to develop the illness being discussed. But what is not taken into account here is that a certain form of mental illness is already required to think that way in the first place! And this is a pathological trait that, while still relatively harmless today, will become increasingly harmful. We will discuss such questions and facts further in the lecture on “Illness Delusion and Health Fever.”

[ 33 ] The grounds for certainty on which a person can stand must always come from within. But the spirit must be stronger. It must have the ability to find certainty within oneself. It is a weakness of the spirit not to believe in oneself, not to believe that one can find the grounds within oneself. It is a weakness of the spirit to believe only what the eyes see and the hands touch, and to want to grasp the truth only with the hand. Materialism is a sign of spiritual decadence, a hollowing out of the inner self. And if it were merely a theoretical hollowing out, it would still be relatively harmless. But this theoretical hollowing out leads to the practical undermining first of mental and then of physical health. What is true about this example is that sick, erroneous thoughts actually cause illnesses. However, in the lecture on “Illness Delusion and Health Fever,” we will hear how health and physical well-being depend on the true or false thoughts we harbor. We will hear how, in Theosophy, healthy thoughts are to be spread, and how Theosophy is to be a promoter of healthy living and useful people for the world.

[ 34 ] Even if we remain within the realm of the soul itself, we see how someone who is tormented by doubts hour after hour—who cannot gain knowledge about the questions concerning his deepest spiritual needs—is unfit for work, and such a soul will ultimately be unable to keep the body healthy. Essentially, esoteric science merely puts into action and makes real what natural science has also intuited. For example, when a natural scientist like Karl von Baer—to whom Ernst Haeckel dedicated his work *Goals and Paths of Modern Evolutionary History*—says: “There is a thought that pervades the entire world, that orders the planets, that has brought forth living beings from matter, that appears in its letters and in its meaning in the manifold forms of life, and that, in essence, is life itself”—then one may well add: And if this thought—which can be found only in the supersensible world—is cherished and nurtured, if it consciously finds its way into human nature, then it will make people healthy, strong, and capable. Will it not then first dispel doubts, calm the minds, uplift the hearts, and restore human nature to health? This is a deeper mission of esoteric science in our time. — It is to the credit of a science that remains on the surface of the sensory world that human beings are hollowed out within, and that the age of materialism is also the age of nervousness and lack of concentration. These conditions would worsen still further if those who cling only to the external were to gain the upper hand.

[ 35 ] Esoteric science will provide certainty regarding the greatest mysteries of existence. That is why it is called esoteric science—not because it conceals anything, but because its teachings must be found within one’s innermost being. It is esoteric science in exactly the same way that mathematics is esoteric science.

[ 36 ] In today’s introductory lecture, we were able to explain only what underlies—as a mindset, as a call—what esoteric science is and what constitutes its mission as an esoteric teaching. As you have seen, esoteric science does not succumb to any illusions, neither about its followers nor about its opponents. It must rise above all illusions. In doing so, it bestows upon human beings a profound, harmonious well-being in every respect. This is the attitude that underlies the individual truths at hand. Ultimately, it is this attitude that matters most. What does this attitude achieve when it is combined with genuine esoteric research? The winter lectures are intended to demonstrate this; today’s lecture was meant to serve merely as a kind of announcement, a kind of program.

[ 37 ] Now, there will likely be many objections to what has been said today, particularly from those who consider themselves very intelligent. They might say: Just look at your followers! These are not people who are up to date with modern science! Only when you have people who are up to date with modern science will we believe in a future, in a mission of esoteric science. — Anyone who speaks this way does not know the secret and intimate paths that the spirit of humanity travels. Anyone who stands firmly on the ground we have characterized as the foundation of esoteric science, anyone who is aware that truth must be found in the soul and that approval is irrelevant, fully embraces a statement made by a great lover of truth and seeker of truth. One such seeker of truth was Leonardo da Vinci, who was as great a researcher as he was a painter and artist, and who was familiar with the mysterious currents and laws that permeate the world. No thinking person would believe that the true spirit of esoteric science did not reign in his heart. In one passage, he professes his commitment to the truth discovered in solitude, which has found its mission in the world. It contains the following declaration: “The lie is of such contemptibility that, even if it spoke of great things concerning God, it would rob His divinity of grace; and the truth is of such excellence that, even if it praised the most insignificant things, it would make them noble.” — If we make such a principle the innermost motive of our spiritual life, then we will understand how one who is versed in esoteric science thinks about the mission of esoteric science in our age.

[ 38 ] Two images stand before the soul of the esoteric scholar. Anyone who today surveys the great cultural achievements of Christianity, anyone who wishes to gauge what Christianity has done in the world, should conjure up two images in their mind: First, ancient imperial Rome during the early Christian centuries. Let them look upon the ruins of ancient Rome, which still bear witness today to what took place in the civilized world back then. From this image, they will be able to draw comfort and assurance when it is said that scholars and the educated want nothing to do with theosophy or spiritual science. What did those who were up there in those dilapidated, magnificent buildings want? They wanted—the spectacles of the Colosseum! And what did they think of Christianity? They turned the Christians into human torches and burned them! Let us truly bring this to mind.

[ 39 ] And then we turn our attention to another image. We must, however, look for this one in a completely different place. We must look for it underground, in the vast catacombs of Rome, where the weary and the burdened stood apart from the educated elite and the influential world. There, where they erected their altars, where they buried their dead and offered their sacred sacrifices—there we turn our gaze.

[ 40 ] And after we have evoked these images in our souls, we ask ourselves: How has this image changed over the centuries? — Those below carried within their souls that which conquered the world, while that which unfolded above perished. It had to give way to what surged up from the hidden realms. Such was the course of events, and this is a source of comfort and hope for us. We know full well that, given the peculiar circumstances of our time, we can expect nothing but scorn and derision. We find that we must work quietly and simply in a similar way, especially among those who may be despised by the so-called enlightened. But we also know that the picture will be similar to what it was back then. We know that what was once despised will either capture the others and draw them along, or it will pass them by. A correct perspective on the Esoteric Science will transform our attitude, our feelings, and our sensibilities. Thus, even this initial reflection gives us a measure of spiritual health that arises from the will to work in the world, in the spirit of humanity’s upward development. And to carry out this work in keeping with our present time is the mission of the Esoteric Science in our era.