The Rudolf Steiner Archive

97. Robert Hamerling and Spiritual Science

[ 1 ] Last night in the Chamber Music Hall, Dr. Rudolf Steiner from Berlin spoke about Robert Hamerling in relation to spiritual science. The ideas that the speaker developed within the framework of the concept of spiritual science may have seemed like a complete mystery—or like expressions of extravagant, American-style occult ideas—to many who are unfamiliar with the spiritual work of great historical figures. Yet they are neither one nor, much less, the other: According to Dr. Steiner’s explanations, spiritual science aims at nothing other than an understanding of the human being that reveals him in his relationships to the spiritual world. Even the phenomena of nature point to a spiritual being that is the source of all existence and becoming. It is a grave error when so many educated people today claim that human knowledge is insufficient to rise to anything higher than the sensory world. On the contrary, the human soul possesses an urge to soar beyond the boundaries of time and space. Robert Hamerling appears as such a personality—one whose senses, aspirations, thoughts, and endeavors were oriented toward something higher than what the materialism of our day recognizes. Only to those who have delved into the depths of his great poems Ahasver and Venus in Exile is the mighty soul of our poet revealed—a soul wrestling to solve the great mysteries of humanity. The thought-provoking satirical epic Homunkulus conjures up the modern materialist, whose intellectual pursuits are directed solely toward the world of sensuality, and who paves the way for the greatest technological advances. With wit and poetic power, Hamerling created in this poem the “soulless” human being as a product of spiritless matter, who is ultimately crushed by the forces of nature and dissolves into the great void. And what Hamerling created here as an artist, his sharp mind distilled into his philosophical work The Atomism of the Will, which represents the pinnacle of humanity’s philosophical thought. If we extract from the wealth of material that Dr. Steiner addressed in this lecture the fundamental idea that man is more than an accumulation of matter—that he possesses a soul—then it is certainly to be welcomed that, in our materialistic age, the call for greater spiritual and intellectual culture is being heard. Anyone who knows something higher than sensual pleasures will have agreed with the speaker on this point, even if they do not share Dr. Steiner’s view of the world on certain points. The speaker’s truly brilliant oratory and engaging demeanor had a soothing and uplifting effect. It is interesting to note that guests from Russia, Sweden, and the Netherlands attended this lecture.

[ 2 ] (On Hamerling and His Relationship to Theosophy), Dr. Rudolf Steiner of Berlin delivered a lecture yesterday in the Chamber Music Hall that was captivating in many respects, though it cannot be denied that it frequently provoked contradiction, for on many points he offered only assertions, sparing himself the burden of proof by remarking that such evidence could be found in his writings. In general, the remarks delivered by the speaker—with an otherworldly expression and high-priestly gestures—were of full value only to those who have thoroughly familiarized themselves with theosophy in general and Steiner’s theosophical perspective in particular. Years ago, Steiner studied Robert Hamerling’s works extensively and corresponded with the poet on philosophical questions. From this correspondence, he quoted the following passage, which bears fine testimony to Hamerling’s depth of thought and his knowledge of the philosophical movement of his time: “If one considers the recent development of philosophical worldviews, one sees that people are striving for a supposed but false realism and a true but bashful idealism.” When Hamerling died, virtually nothing was known in Germany about theosophy in its present form, and its cornerstones—the doctrine of reincarnation and the endless connection between cause and effect, reason and consequence (karma)—were known only to those who had read about them in Schopenhauer’s works. Since Hamerling was, at least for a time, strongly under the influence of the great Frankfurt philosopher, it is not difficult to find in Hamerling’s works many elements that are in almost miraculous harmony with today’s theosophy. This is where Dr. Steiner came in and developed his worldview based on these ideas—a worldview that in many respects is in line with the general outlook on life, yet in some respects is so lofty that one has the feeling the ground of logical thinking is wavering and fading away. All in all, it was a stimulating evening, well-suited to showing struggling yet independent minds new paths into the depths of life and the soul. Admirers of Hamerling may wish to further explore the master’s works in the direction indicated by Steiner. They will find a rich and fruitful harvest, especially in his later works and in the little-known, unfinished Atomistik des Willens (