The Rudolf Steiner Archive

The Relationship Between the Spiritual Science and the Natural Sciences IV

[ 1 ] We now continue with the interpretations we began in the Wrangell brochure “Science and Theosophy.” We left off at the short chapter “The Essence of Jesus’ Teaching,” according to which the essence of Jesus’ teaching is said to consist “in the simple message that the Creator and Ruler of the universe is a loving Father to humankind, whom He created in His own image; that love for God and one’s fellow human beings is the highest moral commandment; that the human soul is immortal; and that after death, a fate awaits it that corresponds to the person’s moral conduct during their lifetime. »

[ 2 ] We had to point out that while one can certainly paraphrase Jesus’ teaching in this way, the essence of Christianity in the sense of Spiritual Science is not captured unless one becomes aware that the appearance of the Christ in Jesus of Nazareth and the Mystery of Golgotha present facts that must be understood by anyone who wishes to gradually find their way into the essence of Christianity. These facts are part of the essence of Christianity. Christianity, as I have often stated, is not merely a doctrine, but encompasses a reality; and understanding this reality—which can be expressed as the “Mystery of Golgotha”—is an integral part of understanding the essence of Christianity.

[ 3 ] It is then pointed out that the various religions have caused a conflict between faith and science: “The glaring errors into which organized Christian communities—the historical churches—have fallen have placed their dogmas in opposition to many well-established scientific achievements, thereby giving rise to the conflict between faith and knowledge, religion and science, which is eroding the intellectual life of European civilization. This situation explains the interest that has turned toward other religious systems, which claim not only to be in harmony with science but also to expand upon it. Among these teachings, Theosophy deserves special attention. Ever since H.P. Blavatsky drew the attention of the European cultural world to this teaching, which originated in India, it has taken on various forms.”

[ 4 ] From the perspective of Spiritual Science, it must be emphasized in particular that what Spiritual Science offers modern humanity must not be described as a doctrine originating in India, but rather that it has emerged purely from within itself, from the impulses of the present cycle of development. And when outsiders repeatedly point out a connection between our Spiritual Science and Indian teachings, this is solely because the concept of repeated earthly lives has remained so foreign to the West that anyone who hears of repeated earthly lives immediately thinks of India, since there this teaching has become a dogma within religious beliefs. What is important, however, is to emphasize time and again that the content of our Spiritual Science arises from the needs of the present age itself and is not a doctrine originating from here or there, but is to be grasped and understood from within.

[ 5 ] Finally, it must also be said regarding Blavatsky that, at first, her teachings—as she expressed them, for example, in *Isis Unveiled*—were entirely independent of any cultural trend influenced by the Orient; that what she wrote in her early years belongs entirely to European intellectual culture. However, due to various complications, Blavatsky came to feel increasingly drawn to India. As a result, she imposed a sort of Indian veneer on the movement that originated with her and was devoted to her—a veneer that must in turn be removed, because it would be impossible to achieve even the slightest success in modern culture with any ancient religious system. This is extremely important; it also remains important for the consideration of the particularly interesting chapter in our brochure, in which the theosophical teachings are compiled. The chapter is titled: “The Nature of Theosophical Teachings.” Here, Mr. von Wrangell does not describe what Spiritual Science is in and of itself, but rather what he has found in the literature of the various worldviews that call themselves theosophical. I will read this chapter, and then we will base our reflections on it. So:

The Essence of Theosophical Teachings

The most fundamental assumptions common to the various presentations and interpretations of Theosophy can be expressed as follows.

1. In addition to the world perceptible through our five senses, there are other, spiritual worlds, each higher world influencing the lower ones.

2. There are people who, in addition to the ordinary five senses, possess other means of perception, the so-called “occult senses.”

3. Thoughts, feelings, impulses of the will—in short, what we refer to in human experience as “spiritual phenomena”—are, even if they have not been expressed in the sensory world as words or deeds, living entities capable of producing effects in the spiritual worlds and, indirectly, in the sensory world.

4. The soul life of every human being leaves indelible traces in the higher worlds, which in their entirety are referred to by esoteric researchers as the “Akashic Records” and can be explored by certain individuals (initiates) who are capable of doing so.

5. The living human being is not a simple entity consisting solely of the animate body; rather, the physical body is merely the instrument through which the true essence of the human being—his indestructible “I”—can enter into relationship with the physical world. These relationships are mediated by intermediate bodies: first, the “etheric body,” which is the vehicle of unconscious, vegetative life and shapes the material substances of the body according to its own laws; second, the “astral body,” the vehicle of desires, passions, and instincts.

6. The human “I,” the bearer of self-consciousness, is endowed with freedom; that is, it can direct its desires, impulses of the will, thoughts, etc., and set their goals and direction.

7. Depending on whether the “I” makes use of the external opportunities presented to it in life in accordance with the eternal laws and the purpose of the universe as a whole, or whether it fails to do so, it shapes its “karma”—that is, the measure of satisfaction or suffering that is due to it within the universe as a whole.

8. After physical death, the immortal “I” of the human being passes through various spiritual worlds, carrying with it the sum of the eternal values it has gained during its earthly life. After a period of time that varies for each individual being, the “I” begins its return journey from the higher worlds to the lower ones, enriched by the insights gained in those worlds, and, through reincarnation, begins a new earthly life, which takes shape according to its karma and the aspirations of its transformed “I.”

9. World events are governed, in accordance with the purpose of the whole, by spiritual beings who—either promoting or hindering, depending on their nature or the direction of their will—intervene in the course of events.

10. These beings are hierarchically structured according to their sphere of influence and power and, like everything in the world, are subject to the process of evolution from the lower to the higher.

11. The supreme law of all world events is “free sacrifice out of love.” The Deity who encompasses the entire universe, in accordance with this law, has sacrificed Himself through manifestation in the external world by endowing the spiritual beings originating from Him with the capacity for free will. The cosmos brought into being by this act is left to its own development.

12. This development leads, over the course of eons, from the unconscious to the conscious comprehension of the supreme law of the universe and, through the realization of this law, to the reunification of the individual with the Whole.

[ 6 ] Let us now go through the individual points. Point 1 states: “In addition to the world perceptible through our five senses, there are other, spiritual worlds, each higher world influencing the lower ones.” We can agree with this. Point 2 states: there are so-called occult senses. — I already said yesterday that it is necessary to emphasize that Spiritual Science takes the position that, through special training of ordinary faculties, spiritual powers of perception can also be developed in human beings, and that in the current cycle of development, these methodically cultivated faculties are of primary importance. One can also find such abilities in human beings that date back to earlier times. Although they can be awakened—since they are present in almost every human being—they must be developed as described in *How Does One Attain Knowledge of the Higher Worlds?*. It is therefore not correct to put it the way Mr. von Wrangell does; rather, one should say: It is possible that just as a human being develops their five senses through prenatal development and continues to develop them in life outside the womb, they also develop inner powers in the purely spiritual realm—abilities to perceive purely spiritual worlds. Such abilities are conscious transformations of older abilities that were appropriate for earlier epochs of Earth’s history, and which awaken in every human being of their own accord—either through external impetus or during systematic cultivation using the methods described in *How Does One Attain Knowledge of the Higher Worlds?*. The term “occult senses” should be avoided, for one cannot say that a person acquires occult senses; rather, it is an entirely different mode of perception. What is organized from what are called the lotus flowers should not be called senses, but at most sensory faculties.

[ 7 ] Under 3, it states: “Thoughts, feelings, impulses of the will—in short, what we refer to in human experience as ‘spiritual phenomena’—are, even if they have not been expressed in the sensory world as words or deeds, living entities capable of exerting an influence in the spiritual worlds and, indirectly, in the sensory world.” — Well, this has often been described very precisely, especially recently, when I have described the transition from the perception of thoughts to the experience of living thoughts. And it would even be better to say: That which appears in human beings as thoughts, feelings, and impulses of the will is, just as it appears to the human being in the soul, the reflection of beings from the higher worlds—the elemental world and the even higher worlds—so that we actually have, in what we initially experience as thoughts, feelings, and impulses of the will, we also have true reality, in the same way that we have true reality in our sensory perceptions. It lies behind one just as much as it does behind the other.

[ 8 ] The fourth point states: “The spiritual life of every human being leaves indelible traces in the higher worlds, which, taken as a whole, are referred to by esoteric researchers as the ‘Akashic Records’ and can be explored by certain individuals (initiates) who are capable of doing so.” — This has often been described, and it is of particular importance to bear in mind that the moment one enters the Akashic world, one enters a living world and not a world of dead images.

[ 9 ] Then, under 5, it is pointed out that human beings consist of various parts of their being. You know how to describe this in much greater detail than is given here.

[ 10 ] As for the sixth point, concerning freedom, we have often spoken of guiding people along the path to freedom, so that they become freer and freer.

[ 11 ] Point 7 on karma—you know that one very well, too.

[ 12 ] Point 8 states: “After physical death, the immortal ‘I’ of the human being passes through various spiritual worlds, carrying with it the sum of the eternal values it has acquired during its earthly life. After a period of time that varies for each individual being, the ‘I’ begins its return journey from the higher worlds to the lower ones, enriched by the insights gained in those worlds, and, through reincarnation, begins a new earthly life, which takes shape according to its karma and the aspirations of its transformed ‘I.’” — To a certain extent, you can learn exactly what there is to say about this from the lecture series “The Inner Being of the Human Being and Life Between Death and Rebirth.”

[ 13 ] Point 9: “World events are governed, in accordance with the purpose of the whole, by spiritual beings who—depending on their nature and the direction of their will—intervene in events, either promoting or hindering them.” — You are familiar with this as well.

[ 14 ] Point 10 states: “These beings are organized hierarchically according to their sphere of influence and power and, like everything in the world, are subject to the process of evolution from the lower to the higher.” — It is not good when everything is generalized in this way again. The concept of evolution, too, has limited validity. I have often said that it is necessary to formulate new ideas when ascending into the higher worlds. Thus, one can say that when ascending into the higher worlds, one first passes through regions where time still plays a role; but then one enters regions that can be described as regions of duration. In these regions, time no longer plays a role. One cannot help but point out that the law of evolution applies only symbolically, as I have done in my *The Secret Science*.

[ 15 ] Point 11 states: “The supreme law of all world events is ‘free sacrifice out of love.’” The all-encompassing Deity, following this law, has sacrificed itself through manifestation in the external world by endowing the spiritual beings originating from it with the capacity for free will. The cosmos brought into being by this act is left to its own development.” Point 12: “This development leads, over the course of eons, from the unconscious to the conscious grasping of the supreme law of the universe and, through the realization of that law, to the reunification of the individual with the Whole.” — All of this becomes clearer in the context of spiritual scientific research, and you can see that this summary is intended for outsiders. I hope that each of you could compile a similar summary, which might well be even more precise than the one presented here, since it would then describe Spiritual Science itself.

[ 16 ] Mr. von Wrangell now attempts to recapitulate and characterize the points mentioned by saying:

All students of occultism in Europe agree on these fundamental teachings: H.P. Blavatsky, Mrs. A. Besant, Leadbeater, Dr. Hartmann, Dr. R. Steiner, and others. The same teachings are said to apply in the Indian esoteric schools from which H.P. Blavatsky derived them.

[ 17 ] Here, however, we know that Spiritual Science—as it gradually reveals itself to the world in its purity—must not be mixed with other things; for it can truly fulfill its mission only if it takes into account the essence of Western civilization and, therefore, of Western scholarship as well. However, this cannot be said of figures such as the late Dr. Franz Hartmann, nor can it be said that the form theosophy has taken under the leadership of Mrs. Besant—or even under Leadbeater—still has anything to do with Western civilization, as it makes its own self-evident cultural demands.

[ 18 ] And here I would like to draw the attention of those who, as seekers, are beginning to develop a certain interest in our Spiritual Science and who attach great importance to our Spiritual Science breaking away from what is otherwise widely regarded as theosophy in the world, to a very nice and lovely article that Dr. Rittelmeyer wrote in the journal *Christentum und Gegenwart*. Truly, I am not mentioning this article because Dr. Rittelmeyer also says a few things about me in it. Those who know me better know that I am not mentioning this for those reasons, but because the article speaks of our cause—and specifically of our building—with a certain loving understanding, and characterizes it with loving consideration in one direction or another. It seems important to me to highlight a passage from this article, which I received this morning:

[ 19 ] “Apart from working together on the construction project, what binds the various peoples and individuals together and brings them closer is Steiner’s lectures. I was kindly granted permission to attend several of these lectures. They dealt mainly with Christ and represented an extraordinary struggle to grasp the world-historical reality of Christ—as the deepest and most intimate cultural event—from various perspectives. The time will surely come when this inner struggle concerning Christ will be made accessible to a wider circle. For just as the old theosophical movement works its way in Steiner from the dogmatic and mediumistic into the scientific, so too does it accomplish in him the significant transition from the Indian to the Christian.”

[ 20 ] It is therefore important for those who, coming from Western culture, wish to take an interest in what the Spiritual Science aims to be—that we do not seek to rehash ancient Indian teachings, but rather to create something from the spiritual world that is specifically suited to our current cycle of time.

[ 21 ] Perhaps I may still draw your attention to the article. I can do so with some reserve; for, given the various things that are said about our movement and my writings, it is possible that something might be said for once that does not resort to abuse but addresses the matter with some understanding. The article appears in issue 10 of the journal *Christentum und Gegenwart* from October 1915, published in Nuremberg at Ebnergasse 10, at the bookstore of the Verein für innere Mission. As I said, please do not misunderstand this reference when you read the article. But since I have said that it would be good to become acquainted with the mental images that connect the outside spiritual life with us, you might also be interested if something were to appear that does the opposite of what usually happens with our movement. The article is titled: “Two Structures of Germany’s Future (Dornach and Elmau).” Elmau was founded by Dr. Müller. This article, in particular, points out with great insight the differences between the Dornach building and the one in Elmau. Perhaps I may read this passage aloud. I am not allowed to read another passage because it mentions me too much; but perhaps I may read the following:

[ 22 ] “Even if one sees Dr. Müller only briefly and only during moments of weariness, one still gets the impression time and again of just how seriously he personally takes the life he speaks of, and how much unceasing inner striving for this life exists within his soul. The “Mainbergers” themselves—well, of course there are all sorts of people among them, and not all of them are likable, just as is the case among the “anthroposophists”; but time and again one meets people who make one glad that such people exist—men and women whose inner lives and aspirations command one’s utmost respect. It would be highly interesting to compare the nature of the inner work people do on themselves in Dornach and in Mainberg-Elmau. What a telling difference, even outwardly, between the folk-costume-like women’s garments in Elmau and the stole-like, solemn, yet in part very tasteful women’s garments one sees in Dornach! Or when one realizes that in both Dornach and Mainberg-Elmau, emphasis is placed on free, natural bodily movement; that in Elmau this is expressed through the cultivation of the old German dance, while in Dornach one earnestly seeks “eurythmy,” that is, a form of physical representation of the spiritual—initially, for example, in the recitation of poetry, in which the body’s actual inner experiences of human language are also expressed outwardly. Many Christians, for whom the old disregard for the body is still in their blood, will understand neither one nor the other.”

[ 23 ] Essentially, Rittelmeyer is saying here that in Elmau they want to rehash the old, while we want to create something new here. We can certainly be quite satisfied with that. It is very gratifying that there are, after all, some people who understand the Spiritual Science movement, even while it is being slandered in such an unpleasant manner before the world by those who refuse to learn about it.

[ 24 ] Mr. von Wrangell goes on to say:

Occult abilities, much like the sensory abilities in a person’s earthly life, are said to vary greatly in degree. The highest level of initiation currently attainable enables a person, while fully awake and in full possession of their mental faculties, to journey with their “I” at will into higher spiritual realms, all the way to that world where the Akashic Records provide insight into the past of the entire world and of every individual human being.

[ 25 ] All in all, one can very much agree with this presentation. It is simply necessary to know what our Spiritual Science movement specifically aims to achieve and to keep this clearly in mind. For it is essential that it not be confused with others who also deal with the spiritual worlds but who turn everything into a big mishmash and speak of a deepening into the divine and so on. It is therefore crucial that this be kept clearly in mind.

[ 26 ] This is followed by the chapter:

Secret Teachings

The findings obtained by the Dutch occult researcher were formerly communicated only in secret schools, but are now being revealed in part through writings and lectures accessible to everyone. These communications naturally bear the stamp of the occult researcher’s personality in both form and content. Since, according to their own statements, they are based on occult perceptions, their truth can be independently verified only by people who possess the same degree of occult gifts and the same capacity for judgment. For judgments must first be drawn from the perceptions gained in the spiritual world, and these conclusions must be translated into the language of the earthly sensory world in order to be communicated to fellow human beings.

[ 27 ] In contrast, it should be noted that, although the content of the spiritual worlds can only be explored in the presence of the abilities that have been discussed, what has been explored can, in essence, truly be examined by anyone. For the world that everyone can observe is, in a certain sense, a reflection of the spiritual world, into which one can look through the faculty of spiritual perception. And if someone simply observes the world around them with truly open eyes and asks themselves: Does what the occult researcher discovers in the world of spiritual reality correspond to what happens in life?—then they can assess everything, even without developing occult abilities. It is not that one cannot judge when one says one must “trust” the occult researcher, but rather that one does not want to engage in an examination. What is said by Spiritual Science proves itself in life and in the world, and everyone can verify it. Anyone who says they cannot verify it is essentially claiming: I do not want to engage with the question of whether the teachings of Spiritual Science can be tested in life and in the world; I do not want to engage with this alert perspective; I want to sleep with my intellect and my power of judgment. — And because people are so fond of sleeping with their intellect and their power of judgment, that is why they say: One cannot test it.

[ 28 ] But, time and time again, I would like to drive it home to the world, so to speak, that what matters is that Spiritual Science not be accepted on the basis of authority, but that it can be tested against what takes place in the sensory world. Precisely because science still relies on sensory observation, it refuses to engage with a spiritually alert view of life. That is why people fail to see the truth of what the spiritual researcher says. And that is why I try not to rely on authority, not to claim faith, but rather I strive again and again to show—through this or that aspect of external science or philosophical endeavors—how people stand before the spiritual world yet simply refuse to admit to themselves that they must go further. One need not rely on authority, but only to have open eyes; then the pursuit of Spiritual Science will prove to be genuine and necessary in our time.

[ 29 ] On the other hand, one must be aware that some of what is called “Spiritual Science” is capable of clouding people’s understanding of the true spiritual world. This is the case with worldviews that are otherwise well-intentioned, such as Eucken’s. But it nonetheless blinds people by speaking of the spiritual in words, words, words—words that denote nothing other than what the physical reflection of the soul provides. There is no need, therefore, to be unfair. You will see this carried out in my book *The Riddles of Philosophy* in such a way that what is said about people like Eucken cannot be called unfair. But one must also realize that incorrect Spiritual Science obscures the view of the true spiritual. It is infinitely more convenient to speak of the spiritual in Eucken’s manner than to engage with the true spiritual, which can be explored.

[ 30 ] The next chapter:

The Difference Between the Sciences of the Senses and the Spiritual Science

In this respect, they differ fundamentally from the truths that can be obtained through the ordinary senses, since in the latter case the facts can be verified by countless people and the logical chain of reasoning is subject to everyone’s judgment. In the case of occult knowledge, the most important criterion for the credibility of a secret researcher’s reports is the moral character of his or her personality.

[ 31 ] — That is not what is important; what is important is that he stands on the foundation of true spiritual striving, that he strives to guide people into the spiritual world in the right way. When one sees the paths that lead into conventional science and can thereby create a mental image of how it might be further developed, one obtains a foundation that cannot be dismissed with the objection that one simply believes the spiritual researcher because he is a decent person.

If there are reasons to doubt his truthfulness, his occult revelations are, of course, of little value.

[ 32 ] — That would be just as if, when someone has made a contribution to conventional science, we were to make our personal approval of their research contingent on their personality.

If one lacks confidence in one’s own judgment in everyday life, it is highly unlikely that one would be able to demonstrate it under the infinitely difficult circumstances involved, for example, in researching the Akashic Records.

[ 33 ] — One can certainly investigate whether what has been discovered in the Akashic Records corresponds to real life.

But even in the case of unusual occult gifts, the highest level of intellectual development, and the researcher’s complete impartiality, it is unlikely that human beings—who are never infallible in earthly matters—should be so in supernatural ones.

[ 34 ] — There should be no talk of infallibility at all; rather, it should simply be understood that the spiritual researcher is presenting things from a certain point of view. But this has, in essence, nothing to do with the way we approach the reports of the occult researcher.

One is therefore compelled to view the secret researcher’s reports with far sharper criticism than is warranted when dealing with any witness to earthly perceptions.

[ 35 ] — So don’t respond with rejection or criticism. Most of what is done is rejection or criticism; if one were to reject criticism, so much rejection would not even arise.

A more or less reliable sense of probability must guide one’s assessment of the internal consistency of the various reports, but above all, one’s trust in the secret investigator himself.

[ 36 ] — So we must not have any mental images of this trust. In contrast, what follows is particularly important:

If his reports from those worlds—which are inaccessible to most people—contradict what has been irrefutably proven through sensory perception, no impartial person will hesitate as to which account should be given preference. If, to give an example, I truly know all the facts that indicate that the Earth rotates while floating freely in space, and a secret researcher tells me that he has deduced from occult perceptions that the Earth does not rotate, but rather that the fixed stars move around the Earth, then a person in their right mind will pay no attention to such occult research.

[ 37 ] — Thus, esoteric science must be in agreement with conventional science; and if it is not, it must explain why and attempt to reconcile itself with conventional science.

Of course, such a contradiction can only refer to facts of the sensory world, and thus not to transcendent questions that lie beyond all sensory experience.

[ 38 ] — Nevertheless, even the transcendent questions can be considered.

To give another example, an astronomer who considers the Kant-Laplace hypothesis regarding the origin of the solar system to be probable cannot tell the occult researcher, who presents him with an entirely different cosmogony, cannot say, as in the first case, that his assertion is erroneous, for any reasonable person would regard the Earth’s rotation as proven; on the other hand, the formation of the solar system from a nebula, according to the Kant-Laplace hypothesis, may well be considered probable, but not proven.

[ 39 ] — Mr. von Wrangell is quite right. I have always pointed out the inadequacy of the Kant-Laplace hypothesis that the world was formed from a primordial nebula, which is demonstrated to children in school using the well-known experiment. You pour a drop of oil onto water, pierce it with a needle to which a piece of cardstock is attached, rotate and move the needle, and then watch as the individual droplets separate. You’ve already witnessed the process of the formation of a world system, if you forget yourself in the process. But when you perform this experiment, you must point out that the teacher is there, turning the pin; otherwise, you’ll also forget the Teacher—the great One—who turns the world system.

It is therefore my deepest conviction that, in a dispute between truly proven facts of the sensory world and the findings of occult research, victory will always remain on the side of science.

[ 40 ] — There will be no victory; rather, once the facts of the natural sciences have been reliably investigated and, on the other hand, the facts of the Spiritual Science have been reliably investigated, they will agree with one another.

When some occultists express the view that there is nothing definitive in earthly science, this is possible only for those who are familiar with the sciences only secondhand, but not with their underlying foundations.

However, the leading Theosophists in Europe today—Mrs. A. Besant, Dr. R. Steiner, and others—claim that there is no contradiction between their occult research and the reliable findings of earthly science; Dr. Steiner, in particular, is well qualified to judge this matter due to his comprehensive and thorough knowledge of the methods of the exact sciences. Whether the occult researcher is mistaken in the details may be left open, and in my opinion is of little significance, for even if such a contradiction were proven, it does not, in my view, affect the question of whether the fundamental teachings of theosophy correspond to the truth or not. All these teachings pertain to realms that lie beyond sensory experience and can therefore neither be confirmed nor refuted by science, which is based exclusively on sensory perceptions.

[ 41 ] This is important because it shows that anyone who identifies as a scientist, based on their scientific convictions, comes to the view that a spiritual worldview is necessary, and that one is inevitably led to it if one is a scientist in our time.

[ 42 ] The next chapter is titled:

Theosophy — a Religion

These theosophical teachings claim to provide insight into the purpose and goal of the universe as a whole as well as of individual human life, and thus to constitute a religious worldview.

[ 43 ] My dear friends, we must realize that true Spiritual Science—our Spiritual Science movement—has absolutely nothing to do with religion in any direct sense, and that it does not seek to be a religious movement. Let us be clear that, with regard to religious life, Spiritual Science can offer nothing other than an inner relationship between the human soul and Christ. That is the religious aspect; that is the religious element; but that is Christianity. Hege—and Spiritual Science in particular—recognize that Christianity is the fulfillment of humanity’s religious striving, and that new religious foundations will neither come into being nor can they come into being. One should come to know the spiritual facts, and for this purpose Spiritual Science is a new instrument; however, it does not seek to establish a new religion. It does not seek to position itself as a new movement alongside Christianity, but merely presents its research, just as Copernicus presented his discovery.

[ 44 ] But what was it like back then? In the 15th century, Copernicus came along and offered what he had to offer, but the Catholic Church did not permit belief in the Copernican doctrine until 1822. And Luther said: “The new astrologer, Copernicus, wants to prove that the Earth moves and not the heavens, the Sun, and the Moon.” — Just think how long it took for Copernicus to be recognized. So when people come along and say that teaching about repeated earthly lives is mere fantasy, that is understandable; but it is not up to us to impose our views on people as if we were trying to found a new religion. Christianity is the synthesis, the convergence of the world’s religions. Through Spiritual Science, we seek to understand Christian truths more deeply than is possible without it. But we must not allow the idea to take root that theosophy is a new religion or a new religious worldview. Spiritual Science must resist this. It aims to be a science and, through that, to deepen religious life. Yet religious life is also deepened by Copernicanism. Thus the Catholic theologian Müllner—whom I mentioned on the occasion of the recitation of Delle Grazie’s poems—said the following about Galileo in the 1890s: “Anyone who is truly a Christian and understands the religious relationship of the human soul to the divine worlds can, by exploring the world more closely, only experience a deepening of religious life and not a threat to it.”

[ 45 ] It must be emphasized time and again that it is a weakness to resist what Spiritual Science contributes to the deepening of religious understanding. Just imagine if someone had told Columbus: “Under no circumstances should you discover America, for there might be other people, other gods there.” — Just imagine what a sign of weakness that would be—not standing firmly enough on the ground of Christianity to be able to say: Whatever may be discovered, the foundation of Christianity is so strong that it will hold firm! — Therefore, it is nothing less than proof of the weakness of those who say we must reject Spiritual Science. To them one must say: That is not Christianity if you believe your teachings could be overturned by Spiritual Science. Even Copernicus did not overturn them; on the contrary, religious life was deepened through him. It is weak-heartedness that, from the external, official, so-called Christian standpoint, imposes a struggle on what Spiritual Science seeks.

[ 46 ] This is the stance we must take against those who come at us with their feeble, half-hearted objections to theosophy.

[The chapter “Theosophy—A Religion” concludes: ] It seems doubtful whether any solution to the mystery of the world can fully satisfy the modern person, trained in critical thinking, in terms of its rational justification. The question will always be to what extent the human spirit and mind are satisfied by the solution to the great, eternal questions that is presented to them. Since rational argument for or against is not possible here, one’s intuition regarding the greater or lesser likelihood of one solution or another must play a part in the decision.

From this perspective, let us compare some of the worldviews as they present themselves to the educated person of European culture.

[ 47 ] In the following chapters, Wrangell compares materialism, agnosticism, and occultism with one another, and then devotes another chapter to reincarnation and karma. He then turns to Lessing’s view of rebirth and offers a recapitulation of the entire line of thought. There is not enough time left to discuss the concluding chapters. We will therefore continue tomorrow at seven o’clock, as we still have some important points to make regarding the concluding chapters.