The Rudolf Steiner Archive

75. Haeckel, the Mysteries of the Universe, and Theosophy. The Social Question and Theosophy

[ 1 ] At the request of the Theosophical Society (Adyar), Dr. Rudolf Steiner gave a lecture on “Haeckel, the Mysteries of the World, and Theosophy” at the Bürgermuseum on November 27. Haeckel based his research on Darwin’s theory of evolution. After demonstrating the inner connection between all living things in numerous works, he set forth in his The Riddles of the World a worldview and philosophy of life that, for many, represents a solution to the most significant questions, but for others is merely a bleak theory. Goethe himself had already asserted in his scientific writings that all living things are related, and what he saw “with the eyes of the spirit” was later proven in a popular way by Darwin’s theory. The fact that Haeckel interpreted this theory in a materialistic sense—that is, quite differently from Darwin himself—can be explained by the materialistic current that already dominated all thought at that time. Thus it is understandable that, while Goethe inferred the unity of the spirit from this kinship of all living things, Haeckel built his materialistic monism upon it. But Haeckel does not thereby solve the mysteries of the world. To explain life, one must, in the manner of Goethe, penetrate deeper than merely into the world of appearances. And theosophy points the way there. It teaches how human beings develop their spiritual faculties, which they need just as much to perceive the spiritual world as they need their physical faculties to perceive their physical environment. So while Haeckel has brilliantly sketched the outer physiognomy of the universe, theosophy leads to the recognition of the world soul that animates this physiognomy. In this way, theosophy connects naturally with science and can therefore never contradict it.

[ 2 ] On November 28, the same speaker spoke at the Bürgermuseum about the social question and theosophy. The social question deals with the relationships between people as they exist under current conditions. But it should be noted that these conditions did not arise through natural laws or the like, but rather that people themselves created them and therefore also bear responsibility for them. This sense of responsibility is made even more pressing by the theosophical worldview, which recognizes the law of reincarnation and karma (the law of cause and effect in the spiritual realm) and thereby imposes upon the individual the inescapable duty to contribute to changing existing conditions. The solution to the social question, however, lies in the transformation of work and its motives. In ancient times, work was a tribute that was enforced; today it has become a commodity that is purchased. In the future, it must become a free gift that meets the needs of humanity and is performed out of love. To realize this ideal—which is already being put into practice on a small scale here and there—a transformation of spiritual life and an education of the human soul must first take place. And this is where Theosophy comes in, whose task is to explore the nature of the soul in order to spiritualize it. The accusation so often leveled against Theosophy—that it makes people out of touch with the world—is therefore entirely unjustified. The mission of Theosophy consists in actively contributing to the realization of humanity’s ideals.