The Rudolf Steiner Archive

[The meeting, to which all non-resident members were invited as guests (without voting rights), was opened at 10:30 a.m. by the General Secretary Albert Steffen. The morning discussions, which were devoted to questions of the Society and to the question of reconstruction, were recorded by Helene Finckh but not reported. The following report, sent out officially, is available from H. J. Heywood-Smith. Rudolf Steiner was unable to attend the morning session as he had to give the last lecture of a current pedagogical course (GA 306). For information on the lecture tours of Rudolf Steiner mentioned in the report, see: “Übersichtsbände zur Rudolf Steiner Gesamtausgabe, I: Bibliographische Übersicht”, Dornach 1984; “Das Vortragswerk Rudolf Steiners”, Dornach 1978; “Rudolf Steiner - Eine Chronik”, Stuttgart 1988.

Mr. Albert Steffen, as Secretary General of the Anthroposophical Society in Switzerland, opened the meeting by welcoming Dr. Steiner, his co-workers and the members present. He reported on the activities that had originated at the Goetheanum as the center of the Anthroposophical movement. The Goetheanum was provisionally opened in the fall of 1920 with a three-week course at the School of Spiritual Science. Dr. Steiner spoke about Anthroposophy and specialized sciences. Since that time, the whole world has looked to Dornach. With love, but also with hatred. In the wake of a hostile discussion of this event, the words were printed by the enemy side: “Spiritual sparks of fire, which hiss like lightning after the wooden mousetrap, are thus sufficiently available, and it will take some cleverness on Steiner's part to work in a conciliatory way so that one day a real spark of fire from the Dornach glory does not bring about an inglorious end.”

A second course followed in April 1921 as a supplement to the first. Then the summer course was held by Baron Rosenkrantz for English artists. Professor Mackenzie and his wife attended it and gained deeper insights into Dr. Steiner's spiritual science. They returned to Dornach at Christmas with about 40 teachers and took a course in education from Dr. Steiner, which Mr. Steffen reported on in detail in the Goetheanum. These essays were collected in a book and translated into various languages. The Swiss School Society was also founded around this time.

Another consequence of these visits by English personalities was that Dr. Steiner was invited to the Shakespeare celebrations in Stratford from April 17-24, 1922, where he gave several lectures on art and education. It was significant that a central European thinker was at the center of a celebration held in honor of the greatest English poet.

In mid-August, Dr. Steiner was invited to England for a second time to give a vacation course at Oxford on “Spiritual Values in Education and Social Life”. The Minister of Education, Mr. Fisher, took the nominal chair and had a speech read. He was unable to attend in person. The International World Association for Educational Questions, which has set itself the task of spreading anthroposophical education, was founded during this time.

A third journey by Dr. Steiner took place in November 1922, and a fourth will follow this summer.

Thus a mighty spiritual current flowed through Dr. Steiner to the West. But not only to the West, but to all directions in Europe. In the spring of 1921, Dr. Steiner traveled to Norway. In January 1922, a lecture tour throughout Germany took place. He spoke in 12 cities to over twenty thousand people. In March, he gave his help to a college course in Berlin, in April to one in the Netherlands. In May, a lecture tour through Germany took place, where the incident in Munich occurred, where an attempt was made on his life. In the harsh light of day, the intentions of his opponents to prevent his activities became apparent.

From June 1-12, the West-East Congress met in Vienna, where Dr. Steiner spoke about the current scientific and social state of Europe. Much of what he and his colleagues said in important lectures there was taken up by the public. As a result of this conference, the antagonism between Western and Eastern ways of thinking was understood by countless people as a burning problem.

In many cases, non-anthroposophical people have since stated that the anthroposophical movement is the most important spiritual movement of our time. It is indeed the only one that has a future. It has a tendency to unite peoples.

But this in no way characterizes all of Dr. Steiner's work that emanated from the Goetheanum. In addition to the already mentioned teacher training course, other courses also took place. Among other things, two medical courses, which led to the founding of the Clinical-Therapeutic Institute in Arlesheim by Dr. Wegman. Furthermore, there was the economics course (from 24 July to 6 August 1922, which Mr Leinhas reported on in the 'Goetheanum'), the French Week, a cycle on cosmogony, philosophy and religion (which Dr Jules Sauerwein translated into his brilliant French for the French guests and which Dr Steiner himself reported on in the 'Goetheanum'). At the same time, a similar course was held for German theologians. They had approached Dr. Steiner with the request that he provide them with insights into the nature and significance of religion. They had then, under their own responsibility and led by Dr. Rittelmeyer, launched a movement for religious renewal, which, however, initially remained limited to Germany. At the end of the year, a scientific course followed, organized by the circle of natural scientists at the Goetheanum, in the midst of which the catastrophe of the fire occurred.

This was not able to interrupt the work of Dr. Steiner and his colleagues. Never before had the members of the Society heard Dr. Steiner speak more powerfully.

The indomitable force of his spirit also became apparent to the public when he went on a lecture tour of Switzerland (mid-April) and spoke about the tasks of anthroposophy in Bern, Basel, Zurich, Winterthur and St. Gallen.

Even with these data, however, Dr. Steiner's work is only partially outlined. When he was not traveling, he gave lectures in Dornach every Friday, Saturday and Sunday, in which he taught the audience about the deepest problems. He showed nature and history in a light that shines nowhere else. Where could such insights be gained as he gave about the nature of color, sound and movement! Where can the religious impulses of the present and the past be more deeply grasped! He gave, to mention just one example, a cycle on Catholicism, especially on Thomas Aquinas [GA 74], in which he presented the school of thought that our opponents claim as their own in a positive way, thus fulfilling the word: “Love your enemies”.

The lectures presented the world differently to the audience, and they saw themselves differently too. In the midst of the disintegration of contemporary Europe, Dr. Steiner has brought the inner human being of most of them back into relationship with the true, the beautiful and the good, and in this way saved them.

We were able to admire this higher human nature as embodied in the art of eurythmy. Dr. Steiner raised this art to the highest level of education through many years of struggle. With her students, she has made a triumphant advance through all European countries, through England, Holland, Scandinavia and Austria, always holding high the banner of the beautiful soul. This art was cultivated in Dornach at great sacrifice. It is one of the tasks of the Anthroposophical Society to pave the way for it in Switzerland as well. It is part of the flow of life within our Society.

One beneficial effect of spiritual science impulses lies in the field of medicine. As already indicated, the Clinical Therapeutic Institute in Arlesheim owes its creation to the initiative of Dr. Wegman, who has put rare energy into putting into practice the insights and impulses that Dr. Steiner gave in the medical courses of spring 1920 and 1921. After only a short time, the clinic was always full, so the Suryhof had to be acquired and set up as a branch. Significant work was done in diagnosis and therapy. A range of excellent remedies were produced in the associated laboratories.

Eurythmy therapy should also be mentioned here. Supporting this promising approach so that it can have a healing effect is undoubtedly one of the most important tasks of the Anthroposophical Society. Our members should feel a special connection to the Clinical Therapeutic Institute by virtue of their destiny.

In the summer of 1921, the journal “Das Goetheanum” was founded. Albert Steffen was entrusted by Dr. Steiner with the editorial work. Dr. Steiner sacrificed many an hour, indeed many a night, to this new undertaking. His contributions would fill a strong book. They are gems of prose art. Readers were informed about the situation in Europe and about leading thinkers of the past and present in a unique way.

Albert Steffen reported many of Dr. Steiner's most intimate lectures in the carpentry workshop. Those who read these reports are left with the impression that Dornach is an unparalleled spiritual center. Probably no one who is accustomed to reading the journal would want to do without it in the future. However, in order to continue publishing it, the Society needs the support of the friends of our movement. This, again, indicates an important task for the Society. I only wish that all members would become subscribers.

Finally, Mr. Steffen spoke of the enemies. He quoted two passages from “Protestant” criticism to show how little these enemies care about the truth. The first was by Pastor Frohnmeyer, which read: “A statue of nine meters in height is currently being sculpted in Dornach, showing a ‘Luciferian’ face at the top and animalistic features at the bottom. “This ideal man,” said Steiner to the visitors present, ‘must necessarily be the true image of Christ!’

Of course, this statue has neither a luciferic feature nor an animalistic trait. Anyone who has seen it will attest to that. But countless people who have not seen it now carry this distorted image within them as a result of Frohnmeyer's distorting words. How distressing that they were uttered by a pastor.

The other passage is from the Neue Zürcher Zeitung [of April 15, 1923], on the occasion of Dr. Steiner's last lecture [in Zurich on April 10, 1923]. It is signed A.B.E. “It was also a gross misrepresentation to assert that anthroposophy is neither a philosophy nor a religion,” he writes. Anyone who has heard Dr. Steiner's lecture must say that he never claimed this. What A.B.E. says about “a kind of anthroposophical church” “with fifty branch communities where prayers are murmured into rising clouds of incense” is a gross distortion, unworthy of a pastor. Quite apart from the fact that the “Religious Renewal” to which this is alluding is a movement that is perfectly capable of acting on its own responsibility.

Finally, in order to give an idea of how much the opposition is forgetting itself and drawing inspiration from the sewers, Albert Steffen quoted a defamatory poem by a certain Mr. Theodor Rubischum in Dornach, who is in extensive correspondence with the enemies of anthroposophy and provides them with all kinds of untrue gossip. In the face of such ghastly fantasies, Steffen called for the development of a stronger sense of belonging and pointed to the greatest task of the society: to rebuild the Goetheanum.

After him, Dr. Blümel took the floor and vividly outlined the development of the anthroposophical school movement in Switzerland. He described how the desire for a school in which teaching would be based on anthroposophical knowledge of man was growing ever stronger among both parents and teachers, referring to the recently concluded pedagogical course for Swiss teachers. He presented it as the task of the Anthroposophical Society to support the school association, which already has over 600 members. The aim of the association is to establish such a school.

Dr. W. J. Stein, the next speaker, powerfully pointed out the methods of our opponents, their excellent organization and their extensive connections: They even place advertisements in the newspapers offering to provide anyone with the relevant material from which he can draw data if he intends to denigrate Dr. Steiner (be it in the theological, literary or social field). It is a campaign of lies of the worst kind, the origin of which the outside world has little idea about. The speaker pointed out that we should make it our task to relieve Dr. Steiner of the need to respond to each of these defamations. The aim of the enemies would be to take up Dr. Steiner's time and energy entirely with this polemic, so that his spiritual work for the anthroposophical movement would be lost.

[The afternoon session began at 2:30 p.m. This part of the protocol has been transcribed. Accordingly, at the request of those present, Rudolf Steiner introduced the meeting under the aspect: the Anthroposophical Society as such must set itself a positive task.

Dr. Steiner: I do not want to engage in a long discussion, but just say a few words that are not even intended to explicitly tie in with what has already been said today, but only, I would like to say, in terms of feeling.

The assembly in Stuttgart, which took place recently ¹ and the one here today - and I hope that in other countries there will be follow-up meetings - were, in view of what has been said here today, in particular by Dr. Stein, has been said here today, that they should proceed in a certain positive way, so that something positive really does arise out of the will of the meeting and that means, in this case, the individual Anthroposophical Societies, so here the Anthroposophical Society in Switzerland, that something positive arises out of the will of the meeting.

Attention has already been drawn to the way in which the opposition is organized. Now it must be said that the Anthroposophical Society is distinguished precisely by the fact that it is not organized, not organized at all, and that the majority of the membership has so far wanted nothing to do with any kind of human organization.

Now this was possible to a certain extent until a certain point in time. But in view of today's conditions, it is impossible for it to continue. It is necessary that something should actually happen in the Anthroposophical Society that can be taken as a sign that at least for the most part the Society's affairs are also being positively represented by the members, or at least are being followed with interest, at least to begin with. Even the latter is basically not there to any significant extent. And when I was asked recently what I myself expected of this meeting, I had to point out that it is necessary for the Anthroposophical Society to set itself a real task so that it is there as a society, so that it is still something special in addition to the anthroposophical movement; in other words, the Society must set itself a task. Because as long as this task is not there, the conditions that have been discussed today will never change; on the contrary, they will get worse and worse. Because the opponents, for example, think quite differently – Dr. Stein has already characterized some of this – than the members of the Anthroposophical Society think; with regard to the Society, of course, I am only speaking in relation to the Society today.

The organization of the opposition exists for the opponents, it is a reality. But the Anthroposophical Society is not a reality for the majority of the membership, because there is no positive task that could arise from a positive resolution of will. And that is why these negotiations were held in Stuttgart and here. In Stuttgart, because the delegates' meeting could not decide to set the Society such a task, to a certain extent to resort to the expedient of leading the membership to split into two memberships for the Anthroposophical Society in Germany, so that one could hope that the mutual relationship between these two societies would gradually develop what had not emerged from the delegates' meeting.

So that today's meeting here can have the great and beautiful goal of setting an example of how to give the Anthroposophical Society as such a positively effective task that can command the respect of people outside as well. So, something great can happen here today, if we not only listen to what individual personalities express in such a beautiful way, as has happened today, but if a common will actually emerges from the Society itself, from the whole of the Society. This could actually be the case. Otherwise this meeting will also be fruitless and inconclusive. So some kind of result must come out of this meeting.

I am saying these few words now because I think that everything that is heard in the reports should be taken in for personal knowledge from the point of view of such an aim, that everything should actually be put into this perspective. For you see, Dr. Stein once said: If it should really become necessary for me to concern myself merely with repelling the opponents — which could indeed become necessary — then that is of course a task for me that is infinitely more difficult than repelling the opponents by positively taking on a task on behalf of the Anthroposophical Society. But the decision to go about repelling the opponents myself, the decision to draw a conclusion myself from the lack of results of further anthroposophical negotiations, would of course first of all necessitate that I would have to cease my work for the Anthroposophical Society, would have to withdraw to merely personal work, so that I could no longer make the Anthroposophical Society, which is simply unable to decide on a task for itself, my field of work. This would be absolutely necessary if I were forced to take on even those tasks that Dr. Stein has just mentioned today. For the two things cannot be combined. And the fact that the opponents are clever enough to understand this has been proven to them today.²

Now I would really ask my dear friends to also realize that this is absolutely what can become a reality overnight. Things can no longer be taken for granted, they must be taken seriously. The situation is a very serious one. And the situation of the Anthroposophical Society cannot continue to tolerate the fact that we always come to a deadlock at all our meetings.

So, I do not want to say anything other than what I wanted to illustrate with these few words. I ask you, my dear friends, not to go away today without results, but to set the Anthroposophical Society as such a task that people can have a certain respect for and not always think: “The Anthroposophists let everything be done to them”.

Albert Steffen: Dear attendees! Dr. Steiner has said quite clearly here that if we do not take on the task of conquering our opponents, then he will not have the opportunity, will not have the time, will no longer be able to find the time for us, but that he wants to withdraw from us, from our society. So we have to be clear about how we are going to do this, and I would now ask that perhaps individual suggestions be put forward.

Now the business report must be dealt with first. Mr. Storrer hands over the business report.

Various speakers: Mr. Geering, Dr. Hugentobler, Mr. Stokar, Mr. Leinhas, Mr. Widmer, Mr. Rietmann, Dr. Stein, Dr. Dr. Vreede, Dr. Grosheintz, Dr. Lagutt, Dr. Usteri, Mr. Imrie, Mr. Steffen, Mr. Pfeiffer, Dr. Blümel, Dr. Wachsmuth, Mr. Vett, Mr. Gnädinger, Mr. Ebersold, Mr. van Leer, Ms. von Vacano, Ms. Hauck, Dr. Unger, a teacher from Strasbourg.

The lady from Strasbourg: There is an intention in France to found a special Anthroposophical Society. It would now be desirable to find out whether anything is already being done officially in Dornach and whether, as is being said, a secretary has been appointed by Dr. Steiner so that, if something is to happen from Strasbourg, people are aware of the matter.

Dr. Steiner: As I indicated earlier, the fact that Stuttgart is no longer seen as the center for the entire Anthroposophical Society has led to the situation that efforts are now being made in the various countries to form groups of Anthroposophists who want to have a direct connection to Switzerland, to Dornach. In order to carry out the organizational work, it is perhaps very possible that national Anthroposophical Societies will be formed in the various countries, let us say. And now, as far as I know, Mlle. Sauerwein is the one — Mlle. Sauerwein has actually offered to take over the general secretariat for France. It would be highly desirable for our French friends in particular, and of course also the people of Strasbourg, who now belong to France, to support Mille. Sauerwein in every possible way and not to view her with scepticism.

The lady from Strasbourg makes a few interjections that are not noted.

Dr. Steiner: In these matters, of course, it is important to have the right form so that people know what is going on. We cannot say that Mlle. Sauerwein has taken on this role. Because then the further question would arise as to who gave her this office and so on. In a society based on real freedom, it can only be a matter of completely different forms. Isn't that right, Mille. Sauerwein has declared herself willing to do everything possible in France to bring an Anthroposophical Society into being there. And from what I know about Miss Sauerwein, I was able to issue her with a document — and this is what you are talking about now — which states that, for everything that is required of me for an Anthroposophical Society in France, I recognize Miss Sauerwein as the General Secretary of the French Anthroposophical Society, for whom I will do what is required of me. ³ So if you see the crux of the matter in the fact that something like this can be done with absolute freedom in all directions, then the situation is as follows: if someone does not want to recognize Miss Sauerwein, they do not have to do so; it is just that in the future, Miss Sauerwein will be the one for whom I have now agreed to do what is required of me.

You just have to pay attention to the circumstances in all these matters and study them. Sauerwein will in future be the one for whom I have now declared myself willing to do what is required of me.

You just have to pay attention to the circumstances in all these matters and study how they have to be carried out in practice in the Anthroposophical Society so that you can really be free in all respects. But that has been avoided so far. These sentences, which I believe were worked out in the “Principles” of 1913, show how the Anthroposophical Society was founded on absolute freedom in all respects. If a positive task is to emerge in any way, it can only come out of such freedom.

So the thing is, if an Anthroposophical Society is formed in France and wants to work with me, I will only do what I will do in confidence with Mlle. Sauerwein. That's the way it is. Everyone is free to do something for nothing other than what they want to do.

Teacher Wullschleger talks about school issues. He thinks Baravalle's “Pedagogy of Physics and Mathematics” is excellent; about 60 teachers have come together for a course.

Mr. Storrer, Mr. Blümel, Mr. Steffen and Mr. Müller ask questions about member admissions and the associated responsibilities.

Dr. Steiner: After all, the admission of members has always been taken care of, and the fact that mistakes are made from time to time will continue to happen in the future. I think the discussion is being diverted from the main point if we deal with these questions too early, when we are actually only really dealing with them once we have a good basis for discussing the consolidation of the Society, and this may lead to the opinion that enough has been said about the consolidation itself.

I would therefore like to express what I have said in a little more concrete terms. The actual purpose of such a discussion at an Annual General Meeting of the Anthroposophical Society should really only be discussed at a later date. Think back to the times when the Anthroposophical Society presented itself to the world with its own content and basically had no need to concern itself with anything other than spreading anthroposophy within a certain circle of people. We could, if nothing else had been willed, still stand on this basis in the bosom of the Anthroposophical Society today. “Theoretically, hypothetically, that would be quite possible. But we cannot do it in reality, simply because — let us say — the very praiseworthy endeavor to build a Goetheanum was born out of the bosom of the Society. The Goetheanum was just there. As a result, the Anthroposophical Society itself has become something quite different from what it was before such a Goetheanum was built.

It does not matter whether one or the other reason, which emerged from the Society, was given with more or less good luck; but it is a fact that in a certain period of time the impulse arose within the Society to do this or that. As a result, the world has been led to form very different judgments about things related to anthroposophy than would have come about if the Anthroposophical Society had remained as it was before these things, which, so to speak, outwardly formed a revelation of the Anthroposophical Society in a very visible way. The individual things can indeed be very, as is the case with the Goetheanum, extraordinarily significant. The Goetheanum itself and other justifications that have been made – even the justifications of such journals as the Stuttgart weekly “Anthroposophie” and the earlier Dreigliederungszeitung or “Kommende Tag”, the “Futurum”, the clinics and so on – have been created out of the bosom of the Anthroposophical Society. Today, individual members might say: We didn't participate in that, we are not responsible for it. Yes, that would prove that the Anthroposophical Society does not step before the world with a common will, not as a distinct body with what it has within itself. So today it is necessary that the Anthroposophical Society's common will should accomplish what we would not have needed if we had remained in the old position. But we are no longer on the old standpoint. And so it is necessary that the Anthroposophical Society simply take on the other task of presenting itself to the world in such a way that people have a certain respect for it.

Of course, for this to happen, there must be matters concerning the Anthroposophical Society in the first place. You see, today there are matters concerning the rebuilding of the Goetheanum, there are matters concerning the Coming Day, the clinics and so on, but there is actually — as today's discussion has shown once again — extremely little that one can talk about when speaking of the Anthroposophical Society as such; at most, membership fees and so on. But the Society must give itself such a content that it is impossible for the most untrue stuff about Anthroposophy to be constantly being put into the world without the Anthroposophical Society in some way considering it its business. It would not need to consider it its business if it did not exist. But it does exist. It exists in history with what has come about over the years. And further debates should now be held on how it is possible to consolidate the Anthroposophical Society in such a way that it acquires real substance as a society.

Now, of course, individual tasks have been very well characterized; but these individual tasks do not make it up for the time being. The way the question of opponents has been dealt with shows that there is no awareness that something like this has to be raised to a much higher level. It really has to be raised to a much higher level. The way people have been talking about their opponents here reminds me of someone who has an opponent firing cannonballs at them, so they go and set up their own cannon and start firing at the cannonballs that have fallen from their opponent's side. That is how people are talking. It is as if the point were merely to take up a defense and continually refute only the opponents' writings, which they chose to write, in the usual polemical manner. This would lead us to nothing but a regressus in infinitum. For it is self-evident that whatever we reply to a refutation, the opponent replies to our reply, and so on ad infinitum. We gain nothing by firing cannonballs! Take this last writing by the Sichler in Bern. There is actually no point in refuting it, because it only contains nonsense about anthroposophy, of course. If you refute the nonsense, then of course the person who is being stupid refutes the cleverness that you have put forward from his stupid point of view, and you are immediately caught in a regressus in infinitum. Likewise, if you refute Ragaz's writing in the usual way. You see, the point is not to refute a piece of writing like the Sichler, but to show what is behind it in terms of science and method of knowledge, that behind the appearance of science there is a very ordinary, trivial dilettantism. So you have to look directly at what is behind it. In Stuttgart, they have always tried to refute the claims of General von Gleich. But it is not a matter of refuting them, but of what kind of person is behind them. The fact that the whole scientific basis from which such things are written is not scientific at all is what it is about. So we have to get used to bringing things to a completely different level.

That is one example. But in general, if the Anthroposophical Society is to take on the task of representing anthroposophy, we have to take the whole thing to a completely different level. It has to be conceived on a grander scale than has been the case so far. Not that I would demand that! It would not even occur to me to demand that of myself. I would be satisfied if it remained at the point of view at which it now stands. But that is not possible; for the reason that the Anthroposophical Society today represents anthroposophy as it represented it when there was no Goetheanum; it represents it as if there were no Goetheanum, no such foundations as the Federation for Free Spiritual Life and so on. I would say that all this has provoked the judgment of the world. And now the anthroposophical members long for “peace”; they do not want to know about any of this. That is not possible today. I would be satisfied if it were. But then we should not have had to make all these justifications. Now that society has declared its agreement, a certain reputation must be created for society. One could say: I don't care about this reputation, it's all the same to me. — But work cannot continue if this reputation is not created, if it is always done in such a way that people rightly say: Yes, what is this Anthroposophical Society? There people come together, read lectures to each other and so on; that is just a bunch of weirdos!

So that the Anthroposophical Society at least stands as other societies that do something similar do, that is what we need. But that is usually not talked about at all. And I myself can talk my lungs out about it – people simply do not address the fact that the Anthroposophical Society takes on such a physiognomy in the world that it can exist alongside its deeds, namely, that it has built a Goetheanum. It was there! A society that brings a Goetheanum into the world must itself resemble a Goetheanum, at least to a certain extent. But compare what the Goetheanum was and what the Anthroposophical Society is. I am not saying this to give anyone a hard time, because I would be quite happy with the Anthroposophical Society if it had not built a Goetheanum, had not founded a Futurum, had not published magazines. Isn't it true that when the magazine Luzifer-Gnosis appeared, it was left to me to publish it. But gradually these things have become matters for society, and so society must be there too, so that society has the same face. Today, however, society does not have the same face as its institutions have, even the unfortunate ones that have perished. Yes, the judgment of the world is there after all! That is what it is all about. We should talk about how to give society a relief! It is a terrible thought, but it can also be understood in the very best sense. But then the points of the agenda must really be grasped by the scruff of the neck. We must not talk about things that are not really there. We must look at things as they really are.

Yes, my dear friends, the Goetheanum will be rebuilt under two conditions. Firstly, if we are allowed to build here. Well, we will have to see about that, we cannot negotiate about that today. But we can negotiate about whether we can bring the Anthroposophical Society to such a relief that it cannot be denied. So we do not have to negotiate the second before we have negotiated the first.

And the other thing, my dear friends: Yes, I am completely convinced that the people we will need to build the Goetheanum, the artists and other workers, will be there when the foundation is in place. Please excuse me for having to use the word again: the Goetheanum building fund is the foundation. There is no need today to talk about making forces available or anything of the sort; that will happen the moment the building fund is in place. But really, one question leads to another. And it is necessary that finally a meeting is held somewhere in an Anthroposophical Society that really talks about these fundamental conditions. Not only the Stuttgart meeting should talk about it; it did not talk about it; hardly anyone spoke about the main issue. It was hinted at in the lectures that were given, but the assembly was not interested in these hints. They may have been given more or less unhappily; the question of opponents, for example, was treated very peculiarly. It was actually treated in such a way that a motion was made to move on to the agenda so as not to have to hear any more about the opponents. And that would have been the right moment for me to say: I am giving up the company that adopts such agendas! But one must just stick to what one has committed to. And it is indeed the case that we have to come back to the point where every single member knows that they have to do something as a representative of the company, otherwise we will not make any progress, otherwise all the meetings are unnecessary.

In Stuttgart, it was expected that if the two societies are now together and, I do not want to say, mutually abrasive, but mutually stimulating, something will happen as a result of the delegates' meeting, but that did not happen at the delegates' meeting. Now we will continue to wait for Stuttgart. But that is not what we are here to talk about. But as I said, this meeting here could set an example. Really, it would depend on whether, in addition to all the things for which one has taken responsibility and what stands there with a certain history, for my sake perhaps sometimes with a very bad one – at the Goetheanum it was certainly not the case and certainly not in the other endeavors either – that society now decides to become something other than what it was allowed to be, rightly was allowed to be, for the conditions in the period up to 1918. At that time the Goetheanum had not yet reached the point where it could present itself to the world. Since then, however, very significant changes have taken place. But today the Anthroposophical Society cannot say: We want to remain at the earlier point of view, it does not suit us to become a society like this, as it is necessary now that these reasons are there. — But the majority would like to remain at this point of view.

Then again, people come who demand closer communities. Of course, such a demand may be perfectly justified, but it remains a mere expression of personal egoism as long as society does not respond to what I am now trying to say, as I did earlier this afternoon, only more specifically. Today, it is almost irresponsible not to meet the demand for closer communities. But one cannot accommodate this will if, on the other hand, one repeatedly encounters the most absolute lethargy with regard to the affairs of society. Yes, sometimes it happens that people come forward with the pretension: We do not care about the Anthroposophical Society, we are now forming this narrower circle of anthroposophical souls! – Yes, that is selfishness of soul! It should be of the greatest concern to everyone when, for example, we come together to discuss the affairs of the Anthroposophical Society, when we talk about consolidation, about how the Society can acquire content, active content, so that it stands in the world as such and the world finally knows what the Anthroposophical Society as such wants. Otherwise there would be no need for an Anthroposophical Society with the pretensions it now has. Other societies could be founded, not even a society would be needed, but something could be undertaken in some field where a number of people are together who have no other tasks than to listen to lectures or to receive exercises. These are not the tasks of the society. But the society should have a task. I ask you to consider all this.

I just wanted to say these few words to draw attention to this again.

Albert Steffen: I see no other social issue than that we try to be more fraternal with each other, that one helps the other.

Dr. Steiner: You should just grasp what I mean. Take, for example, the Clinical Therapeutic Institute [in Stuttgart]. That did come out of the Society. But the members of the Society — I mean the majority, there are very few who see it differently — they see it as a place where they might go to be cured. But they should see it as their own affair — ideally, of course — and that is what should be there, so that they stand up for the cause. You don't stand up for anthroposophy. You don't need to do it for the individual; the individual may of course not please one or the other. There may be so many members who hate the Clinical Therapeutic Institute; they don't need to stand up for it, but they will be able to stand up for something else. But this tendency to really stand up for the Society is what matters.

Hedwig Hauck proposes collecting signatures for Mr. Steffen's article, which is very well written.

Albert Steffen: I think you misunderstand the nature of a writer. He writes more heavily than other people. It is not good to write too much, because then the word simply loses its effect.

Willy Stokar proposes forming a board of directors for the Anthroposophical Society in Switzerland from the Swiss branches.

Dr. Guenther Wachsmuth replies that this board could not be elected, but only supplemented by Dr. Steiner and Mr. Steffen's proposal.

Albert Steffen: It is necessary for each individual to think through the matter again and again, so to speak, the fate of the whole movement, and that it is also thought through in groups, that the whole society lives in it; but it must also come from within. I myself have always tried to do that. I don't know how to act differently.

van Leer thinks that it is a matter of principle for each individual to look at the enterprises as if they were his own, which he finances himself. Dr. Steiner only hinted at this.

Dr. Steiner: And yet something can be achieved if people discuss things, so that one person tells another what they know, and that person then tells another what they know.

We really have to think about things in much more concrete terms. Sometimes it seems to me as if the Anthroposophical Society is just a big hole, as if there is nothing in it at all. Please forgive me for saying something quite concrete. You will not expect me to start throwing flattery into the debate from some underground lair. But you see, this Anthroposophical Society in Switzerland once had the great good fortune to have Mr. Steffen as its General Secretary. Yes, almost to this day I have never heard anyone express an opinion about this extraordinary fact. Today, Mr. Leinhas said that we are dealing with a personality who probably writes the best German in the world. One would think that something like that would mean something to the Anthroposophical Society. That one does not just hear a judgment here and there at most: “It's good that we have Steffen, because when he signs our appeal and so on” — and then behaves in such a way that we also lose our reputation as a society. That's of no use; but that we point out the things we have in the strongest way — and we do have the things — so that people become aware of them! I have pointed this out at every opportunity. But it is really the case that no one had any idea what kind of historical fact this is in the development of the entire Anthroposophical Society, that one of the general secretaries in one of the societies is the man about whom one could say many other things than what Mr. Leinhas said today. But such a person must live in the Society if it wants to live itself. And not only that, forgive me, I know that there are also choleric people in the Society for other matters that do not directly belong to the Society, sanguine and melancholic people; but in matters concerning the Society, it often seems to me as if there were no other temperament than the phlegmatic one. This fact, that Mr. Steffen is the General Secretary of the Anthroposophical Society in Switzerland, has so far been received with such phlegm, has been considered in such a way, that one does not notice any life force. All that can be felt is phlegm, phlegm. If such things are simply allowed to happen – some time ago I emphasized the story with the Baltz brochure and so on – if such things are simply allowed to happen, if nothing happens in the Society, then we will no longer be alive in a very short time. We start by setting an example of disregarding achievements. How can they possibly evaluate the achievements of society in the world if it does not happen within society itself?

You have the strangest experiences. It's almost stupid that you have to mention things, but it's still strange. I wrote an article about Albert Steffen's poetry out of the deepest need of my heart. The Anthroposophie prints everything from the Goetheanum; it just did not print this article. One has no idea that this is connected with an important fact about society. Yes, the ability to assess things, to form a judgment about what is present in society, that is what matters; not to accept everything with tremendous phlegm, with tremendous matter-of-factness. Isn't it true that people don't understand what I mean when I talk about society having a content. What it really comes down to is not just saying that each individual should now look within themselves, but that they should tell each other things. What one person doesn't know, the other person knows, and what the other person doesn't know, right, the first person knows. If a meeting like this goes so that you feel just as much like talking about these things as you feel like talking about the differences between four or five people, then something has been done. Today not much has been done. But you can be sure: once this interest is awakened, society will change completely. In just a year and a half, society will have changed completely if only these things, which are of such a nature, are approached in a very serious way. Then it will not happen that on the other hand people can say: There is someone who has been in the Society for years, he has become a fierce opponent; why? Yes, they just idolized him while he was in the Society because they have no judgment of the true achievements within the Society. How many people have been in society to whom, because one could not say very much about this earth life, I don't know what was attributed in the previous earth life. Isn't it true that this constant missing the point is what should be seriously combated by such a gathering. Then the positive will emerge.

So please do not think that I wanted to flatter Mr. Steffen. I just wanted to present you with objective facts. This is necessary to make it clear what is meant by linking to such positive things. It is really the case that one should start here. I could say many other things about this, but I really only want to give suggestions. I did not want to speak at all at today's meeting.

Albert Steffen: You have somewhat shamed me and yet not shamed me, in that I must say that I have actually become a [good] writer or at least a writer at all, because I have always been concerned with your writings. I have actually read your writings since I was twenty years old, I can say every day, and that is how I have developed my style, as far as it was possible for a person of my lack of talent. But I think that is not so much to my credit. I have to say, it is better – I don't know – it is better to treat it with silence.

Dr. Steiner: You may treat it with silence, but the Society cannot treat it that way.

Emil Leinhas: It is somewhat depressing to hear something like that again and yet it has to be said to the Society that it is asleep, not interested in anything, when on the one hand you have so many wonderful people, a selection, so to speak, because not just anyone can approach anthroposophy – and yet the fact exists that it is the same people who have to be told again that they are not doing their duty towards society. As a society, we have a spiritual abundance, but not enough interest in society. In Stuttgart, too, the accusation has been made again that society is asleep, not taking enough interest, and that is fully justified. But we should not let ourselves be weighed down. Instead, despite this abundance, we should find the strength to awaken interest and attention to the things that are there... not just saying: They are doing everything wrong in society, but: What can I do for the cause, for the newspaper 'Goetheanum', for the Clinical Therapeutic Institute, etc., whatever it may be. That we may kindle the will in us so that we can also do what we recognize as our duty. This applies to everything: that there is a living development of the will.

Dr. Steiner: Not true, the matter will have to come to an end anyway. — There is already a great longing to leave the hall before the discussion continues. I would just like to say a few more words, which are necessary, and say in advance, my dear friends, that I would like to go much further than Leinhas. I would not just like to say: there are a great many magnificent people in society, but almost all of them are magnificent people. — But that is not the point. Let me just say it dryly: I have been with these magnificent specimens of humanity at all sorts of, shall we say, lunches, dinners, suppers and the like – yes, they are truly magnificent there. They have interests that arise even in the moment; they know how to talk, they are so passionate about one thing or another. And the society that arises in this way is also quite magnificent. But I have also been to anthroposophical general assemblies or assemblies in general, where the same people are not like that at all, where they are – forgive me – phlegmatic! They are phlegmatic about the affairs of the society, and that is what must bring the society to ruin. People are really magnificent, almost all of them, but they don't show it, especially when the affairs of the Anthroposophical Society are at stake. You can't expect anyone to have a greater interest in anthroposophy than they already have, because that is connected with the innermost part of the human being. But if a society exists and one is a member, then one must feel and act as a member. This is required by the social nature of the matter. It is not possible to feel the same obligations as one does, for example, at a dinner when one is present.

So it is absolutely necessary to take an interest in the affairs of society. I have also mentioned a few things that one could take an interest in. I am not saying that I would be compelled, for example, to criticize this phlegm in the same way in another field among the magnificent people, of whom we are almost all now. But here it is necessary. So, it is really not about the individual person. I speak, while speaking here – don't believe that – not to the individual person at all, but I speak to society as such, as it behaves. And that is actually already the case, so that one should reflect on how it should become different.

Now there is a special matter. I don't know how the Society feels about it – but this special matter can only be dealt with here in the Society. This is the case: in view of the Goetheanum fire and after it, a Swiss personality, Colonel Gertsch, approached Mr. Steffen and me with the suggestion that his country estate near Winterthur, which includes a castle, to the Society, because he believes that the Anthroposophical cause would be better served there, in a different environment, and that a Goetheanum could be built there better than here, where we have had these experiences.

So now this offer has been made. The estate is about 110 Jucharten ⁴ in size, including this castle, which is of course quite unsuitable as a representative of the anthroposophical cause. And naturally this raises the question of how one should react to such an offer. The offer has been made. I believe that neither Mr. Steffen nor I can take it upon ourselves to act either positively or negatively, but rather that it must be considered from the point of view that Dornach also has a history, that if we were to leave Dornach, there are so and so many people there who have really been very involved with Dornach, and also from the financial point of view: houses have been built, people are connected with the whole thing here. It must be considered that on the one hand, numerous circumstances within the membership make it necessary, if there is just any possibility that building can take place, that it should take place here.

On the other hand, the offer is on the table. We have been offered this property there – I am of course unable to judge at the moment whether it is relatively cheap or expensive – which we could have for 130,000,000 Swiss francs. As I said, 110 Jucharten; a large part of it is covered with vineyards. There are also some outbuildings next to the building. In short, the offer has been made. And I would ask, so that a statement from the company is available, that the company itself decides whether it wants to make a provisional or a definite decision in this regard. I request that you express yourselves frankly on this matter, for it is of course unnecessary, also in view of such things, for the individual members to serve as scapegoats, so to speak, but rather that the Society come to a conclusion on this. If anyone wants to know more about it, they can of course have information. But the most important thing seems to me that through everything that has happened since 1913, there is a connection with Dornach; so that one is not really allowed to leave here without being thrown out; and on the other hand there is the fact of this offer.

Albert Steffen: Yes, I myself cannot express an opinion on this matter, neither positive nor negative, as you said yourself, Doctor.

Emanuel van Leer is against leaving Dornach, even if many difficulties were to arise. He would like to propose a rejection in principle for the time being.

Rudolf Geering believes that everyone would agree with Mr. van Leer and that there would be little need for a great discussion on the matter.

Dr. Steiner: It would, of course, be desirable if a resolution along these lines were adopted and that this resolution - yes, forgive me, I don't know if the stenographer of the opponent is there - that this resolution is sensible. So, the resolution should be formulated and pronounced with all the severity, if that is the opinion of society. But it would be worth considering whether the subordinate clauses of this resolution are also important, whether it could be significant under certain circumstances if it were to be said: Because we absolutely want to hold on to the idea of rebuilding here, we are unfortunately prevented from responding to such a proposal from outside. Wouldn't it, then perhaps one way or another one could say: We must see that they can build in Dornach, otherwise — —

Emanuel van Leer: Yes, these are the gloves I was talking about.

Dr. Steiner: Oh no, those are not the gloves! Isn't it true that there are many people outside the Anthroposophical Society who would very much like us to build here; and if it were made known that we could build elsewhere, it could be quite useful under certain circumstances, if it were mentioned in a subordinate clause of the resolution. Isn't it true that there is a difference between telling the world that we may have the opportunity to build somewhere else and still build here! I don't know if this is understood here?

Emil Leinhas asks whether only the Swiss Anthroposophical Society should speak on this matter or whether it would also be possible for the entire Anthroposophical Society to issue the resolution.

Dr. Steiner: It would be good if the Swiss members gathered here and the non-Swiss members, that is, all the members here, could decide on this matter. It is, of course, a matter for the Society. We can't get the whole Society together anywhere, but what we have together can pass the resolution.

Dr. Steiner: Well, well, in Switzerland, the economy is cantonal.

Willy Storrer: In Switzerland, every canton is already part of a foreign country for the other.

Dr. Unger points out that Stuttgart authorities are considering making appropriate offers to attract the Goetheanum to Stuttgart. A building councilor called a few days ago with a suggestion along these lines, but he did not elaborate.

Dr. Steiner: If we knew more about it, that would of course be a wonderful development.

Dr. Unger says that nothing is definite yet; but the fact is that the Stuttgart building authorities are interested.

Dr. Steiner: Well, then perhaps the general directive will only be given in general terms, only in the sense that it has been discussed now, and it will be left to Mr. Steffen to formulate the corresponding resolution. I would be quite happy to do that with him. This is not a proposal, but just

advice. — Does anyone else wish to speak?

One speaker thinks that we should listen to all offers, buy the estate in Winterthur and then still build in Dornach, so that we have an alternative in case of difficulties.

Dr. Steiner: So you think we should buy the estate? Yes, you see, if someone buys it in order to have it up their sleeve for this eventuality, then you can't have anything against it. But we could not risk it from the Society's funds, because you have to be able to get rid of it if you buy it. I have every confidence that if we have the money we can buy it, but I don't have the confidence that we can get rid of it at the right moment when we have no more money.

Rudolf Geering would like to formally propose to the Society that we accept the matter, namely that Mr. Steffen should draft a resolution along the lines of the proposal as soon as the right moment arises – that is, after we have received more precise information from Stuttgart. Albert Steffen: I don't think we can afford to wait for this information. Mr. Gertsch is impatient and is pushing for an answer.

Dr. Steiner: They are here. I could easily wait for the answer, because I won't be here for the next few days, but Mr. Steffen is still here, so he's the poor victim. I suggest we adopt this resolution immediately in the sense we have discussed and entrust it to Mr. Steffen. And then when Stuttgart makes an offer, we'll simply repeat this process.

Albert Steffen: I can also do it so that I write to Colonel-General Gertsch first and then send the resolution afterwards. — Time is very advanced. No one else is speaking?

Dr. Steiner: I would just like to say that the main questions would still have to be discussed further and that the meeting would have to reconvene very soon here in Switzerland. Because it seems to me to be of the utmost importance that something decisive be done here in Switzerland in the Anthroposophical Society. I have been saying for many years that if something were to be done here in Switzerland for the Anthroposophical Society, it would be of very special, even spiritual, importance. And that is why I had great expectations of today's meeting.

But now it may well be that these expectations will be exceeded by a continuation as soon as possible ⁵! And so we will probably not be able to debate this further today. And now I have to tread lightly: I will therefore wait until you have had supper before beginning my lecture. Perhaps we could start the lecture at a quarter to nine?

Mr. Storrer: The collection we organized for the deficit of the Anthroposophical Society has so far amounted to CHF 459.50.

• 1. Refers to the delegates' meeting at the end of February.
• 2. In the morning lecture by Dr. W. J. Stein.
• 3. The document, see the following page.
• 4. 1 Jucharte = 36 Aren
• 5. See the meeting of June 10, 1923, page 512 ff.

Lecture 1 of 11 from the volume The Human Soul in its Connection with Godly-Spiritual Individualities.

My Dear Friends,

We will consider a certain theme today which may serve as an elaboration of the public lecture given yesterday.¹ I want to speak in greater detail of how the human being is placed within the sphere of the World Order that is connected with his destiny, with what we are accustomed to call Karma. How does the shaping of destiny proceed? In order to answer this question, not theoretically, but concretely in a vital and practical manner, it is necessary to study the being of man a little more closely.

Human life is often said to be divided into two different states of consciousness: waking life and sleep. The conception of sleep in most people's minds amounts to nothing more than this, that the human being rests during sleep. The scientific view indeed assumes that the activity of consciousness ceases when a man falls asleep and begins again when he wakes; in other words, so far as the organism is concerned, sleep is nothing but repose, a state in which human activity is at rest. But sleep is by no means merely rest; we must realise that from the time of falling asleep to the moment of waking, both the astral body and the Ego are present outside the physical and etheric bodies as active realities.

At the present stage of evolution reached by man in earthly life, it is not possible for him to have direct consciousness of what the Ego and astral body are doing during sleep; none the less their activities are, to say the least, as significant as those of waking life. The reason why the Ego and astral body cannot unfold consciousness of all the complicated circumstances in which they are immersed during sleep is that, at the present stage of the Earth's evolution, Ego and astral body have no organs wherewith to become aware of the happenings in which they are involved. Nevertheless these experiences are undergone by the Ego and astral body during sleep and they work on into the life of day, into man's conscious life.

We can most easily form an accurate conception of the way in which the experiences of Ego and astral body work into the life of day, by thinking of the beginning of man's life. During the very earliest period, as a tiny child, the human being as it were sleeps his way into the earthly life. You must not think here only of the times when a child is actually and obviously asleep, but of the whole period which cannot, in later life, be remembered by ordinary consciousness. To external observation the child may give the impression of being awake during this period, but what is going on in the child's consciousness does not take a form which can be remembered in later life. When we speak of all that is experienced by the child without his having subsequent memory of it, we are referring to this period during which the human being is ‘sleeping’ his way into earthly life.

But now, what develops out of this sleeping state at the beginning of man's life on Earth? Three things must be considered if we are to understand the workings of all that the human being brings from his pre-earthly life and proceeds to weave, in the dim consciousness of sleep, into his physical existence. There are three faculties which the human being has to acquire, differently from the animals. Animals either do not have them at all, or already possess them—in greater or lesser degree of development—when they come into the world.

Of the development of these three faculties people have usually quite a one-sided and inadequate conception. Very little of the whole process receives consideration. The first faculty is learning to walk. Man enters the world, the earthly world, as a being who cannot walk, who has to acquire this faculty. The second is speaking, and the third, thinking. One faculty may take precedence in a particular child, but in general it can be said that the human being learns to walk, to speak and to think. The faculty of thinking follows that of speaking; the faculty to grasp also in thought what is expressed in words develops, gradually, out of speaking. It is some considerable time before one can truly say that a child thinks.

The ordinary conception of walking is extremely inadequate. Walking does not merely consist in the child's learning to stand upright and propel his legs, it involves acquiring equilibrium, gaining complete mastery of the balance man has in the world. This means the child can move freely in any direction without falling over. Thus he learns to place his body into the world; he learns to control his muscles and limbs in such a way that the centre of gravity in the body, whether standing or walking, lies at the correct point. Current ideas about this faculty are, as I said, totally inadequate, for in reality something else of tremendous significance comes to pass with the learning to walk, namely differentiation of the functions of legs and arms. As a rule—and where modifications occur there is a sound explanation for them—animals make uniform use of their four limbs, whereas in the human being there is differentiation. For the purposes of equilibrium and of walking, man uses his legs, whereas his arms and hands are wonderful instruments for the expression of his life of soul, vehicles of the work he is to accomplish in the world. This differentiation between feet and hands, arms and legs, is one of the features that are ignored in the usual one-sided conception of the faculty of learning to walk. The differentiation testifies, in the physical world, to the fact that the human being has to acquire certain faculties during his physical life on Earth.

The second faculty, that of speaking, is also acquired by imitation; the little child tries to imitate—just as he does with walking, standing, equilibration, differentiation between hands and feet. It can be said with truth, that speaking is not unconnected with walking,—above all, with the use of the hand in its differentiation. It is well known that speaking is connected with the specific development of an organ situated at the left side of the brain. This however only applies to people who use their right hand for the most important activities of life; in left-handed people the organ of speech lies at the right side of the brain. These facts indicate that what comes to expression in speech is connected with the search for equilibrium. Then, out of speaking, thinking develops. A person who is born dumb can only be brought to think by artificial means; in all those who are not born dumb, thinking is a faculty that develops out of speech.

Now, the characteristic development I have just described is not really to be understood until we can follow how, in later life, the human being passes over from the waking to the sleeping state. During sleep, the physical and etheric bodies lie resting in the physical sense; the Ego and astral body have separated, in essentials, from the physical and etheric bodies. But if, with the methods of spiritual Science, we examine the astral body of man which has separated from the physical and etheric bodies during sleep, we find that this astral body contains within it the forces that are connected with learning to speak. It is extraordinarily interesting to watch the human being falling asleep and waking, during the time when, as a child, he is learning to speak; and it is also very interesting, in the case of some grown-up person who is learning to speak for the first time, to observe the intensity with which the astral body participates in the process. For when the human being is learning to speak, and even later on, too, when he is using speech in everyday life, the astral body carries with it, out of the physical and etheric bodies, the element of soul and spirit that is inherent in words and in speech.

If you can perceive how a human being speaks, how he forms his words, how he imparts to the words his own characteristic tone of voice, how he pours into words the force of his inner convictions, the experiences of his own soul—then you can also perceive how, when he falls asleep, the astral body carries this element of soul and spirit out of the physical and etheric bodies and during the period of sleep holds within itself, in the world of soul and spirit, as a kind of echoing wave, the after-workings of the psycho-spiritual qualities of speech. The forming of the words, the nuances of tone, the force of conviction which a man is able to bring into his words—all this can be perceived in the astral body during the sleeping state. There is, of course, no force of vibration such as is communicated to the physical air, and thus naturally no physical tone of voice is produced. The element of spirit and soul however, that proceeds from the human mouth on the waves of the words and is heard by the human ear, what the soul communicates in the flow of speech—all this is carried forth into the spiritual world by the astral body while the human being sleeps. It can be perceived more clearly when a child, or even a grown-up, is exerting himself to learn to speak a language. But through the whole of life, the element of spirit and soul inherent in speech during the day is taken out into the spiritual world by the astral body during the night. Thus we can say: the nuances of feeling in the spoken word—these it is above all that are carried out of the human being by the astral body during the night. This is a characteristic function of the astral body.

And now let us consider the Ego during the hours of sleep. The Ego is related, as it were, by nature to the limb-system. Just as the astral body is connected with the breast from which speech proceeds, so is the Ego involved in what the human being performs with his limbs, what he does between waking and falling asleep as he walks about or uses his arms and hands. The astral body flows into every word, carries forth the soul-quality of the word during sleep; the Ego is bound up with every movement we make as we go about the world in waking consciousness. The Ego is involved in every movement of the hands, in every act of grasping an object. Whereas, in connection with the astral body, too little attention is paid to the specific soul-element that pours into speech (speech being in itself so obviously a matter of the life of soul), when we come to the connection between the Ego and the limbs, we find an inclination to ignore altogether the working of the soul and spirit. Walking, grasping with the hands, are regarded as processes which happen entirely within a kind of physical mechanism,—for such the human organism is thought to be. But it is by no means so.

In every movement of the fingers that we make during the day, in every step we take as we go about, spirit and soul are contained, just as truly as they are contained in words. What is connected with our limbs and our movements is taken by the Ego out of our physical and etheric bodies into the spiritual world when we fall asleep; and in the process inheres a psycho-spiritual element of a very special nature. At every moment during the period of sleep, the Ego is unconsciously satisfied or dissatisfied. (You will understand this better presently, when I have explained it more fully). Although the words sound trivial, the Ego is satisfied with the legs having moved towards some place or other, or with something that has been accomplished by the arms. Not only is an aftermath of leg and arm movements carried out into sleep, but satisfaction or dissatisfaction as well. Part of the experience of the Ego during the hours of sleep is as follows: You should really not have gone to such and such a place! Or: It was very good to go there! It was good, too, that some particular thing was done with the arms! Or again: Such and such an action was not good! This is an expression of the element of soul and spirit that is added by the Ego to what it bears outwards from the limbs of man into sleep.

What underlies this? In accordance with the World Order the astral body of man is destined to come into inner contact between sleeping and waking with the Beings described in the book Occult Science as belonging to the Hierarchy of the Archangeloi—the Archangels. The Archangel Beings feel an affinity with what is carried out into sleep as an echo sounding on from human speech. It is something they need, something they long to experience.

I will put it like this.—Just as human beings in their physical life on Earth have to breathe, have to be surrounded with oxygen, and consequently feel oxygen to be something beneficial, so do the Archangeloi, who are connected with the inner nature of the Earth, experience a need that the souls of men who are asleep shall bring to them the echo of what is contained in their speech.

Human speech is in this way connected, inherently and fundamentally, via the sleeping state, with the Hierarchy of the Archangeloi. You will remember what I have said in earlier lecture courses, namely, that the Archangeloi are the Leaders, the Guiding Spirits, of the folk-languages. This is connected with what has now been given. The Archangeloi are the Guiding Spirits of folk-languages because they breathe in what the human being, as he sleeps, brings to them from his speech. And a certain human failing is revealed—it is one that is particularly observable in modern cultural life—when, with his speech, a man does not carry out into sleep the right quality.

There is in the culture of the present day very little of what we call idealism. Our words relate entirely to things of the outer, material world. The voicing of ideals—which presupposes belief in the spiritual, for the ideal is a spiritual thing—is becoming rarer and rarer. Since in their waking life men do not unfold inner enthusiasm for ideals, they speak, in reality, of nothing but what is actually present in the physical world. More and more do their words apply and refer only to things of the physical world.

In our days it is often so that people who claim to believe fanatically in the Spirit are the very ones who refute the Spirit. I refer to such as engage in spiritualistic experiments with the object of producing manifestations of the Spirit. This is because, fundamentally, they are only willing to believe in a Spirit which can manifest in the material world. But it is no Spirit that reveals itself in glimmering material light and other such phenomena! Spiritualism is veritably the most extreme form of materialism. It is really an attempt to deny the Spirit, inasmuch as these people will only acknowledge as Spirit that which enters into the world of matter. We are living in an age when words, as they emerge from the soul, lack the wings of idealism. But if this quality is absent, if, in other words, man is unable in waking life to speak of his ideals as well as of physical things, unable to turn to the ideal which imparts real aim to life and transcends physical existence, if in his daily speech he produces no words to express ideals, so that language itself lacks idealism, then it is exceedingly difficult, during sleep, for the connection—which is so necessary for the human being—to be made with the Archangeloi; in such circumstances no order prevails during sleep in the intercourse which should be established between the human soul and the Hierarchy of the Archangeloi. Yes, it is indeed the case that every night man loses the opportunity, if I may so express it, of union with the Archangel Beings. And it is difficult for him, then, to have the inner connection with the spiritual world which enables his life between death and a new birth to be full of strong and vital experiences. The life of a man between death and a new birth is weakened when no idealism is expressed in his speech.

To understand these things constitutes an integral part of the knowledge of life. Those who realise what lack of idealism in speech signifies will ultimately develop the power to make it once again an integral quality of human speech. Even during earthly life it can be observed that a man who, during sleep, fails to draw the right power from the Archangel, does not unfold the strength he should really possess. With regard to what speech should accomplish during sleep for the human being, we can therefore say: In order that speech may produce something that is beneficial to life, we must make a real effort to develop idealism of such a kind that our words do not merely voice an understanding of everyday affairs, but are also imbued with the Spiritual, in the form of idealism.

We are confronted with something even more striking when we observe the Ego in the sleeping state. The Ego carries out into sleep satisfaction or dissatisfaction with the activities of the limbs. Just as the astral body, as a result of the after-working of speech, is carried towards the Hierarchy of the Archangeloi, so is the Ego carried towards the Hierarchy of the Archai—the Powers of the Primal Beginnings—by virtue of what it takes out into the sleeping state as an echo of what has been performed by arms and legs in the daily round of life. From these Archai, the power flows to us, firstly, so to permeate the physical body that we do not only desire the Good, but are also able to exercise upon the urges and instincts of the physical body the measure of control which ensures that the physical body shall present no insuperable obstacle to the fulfilment of the duty or aim we have set ourselves in freedom of thought. In our thoughts we are free beings; but the power to use the freedom in actual life arises only when we carry out into sleep the basis for a true connection with the Archai. How can this be done? Idealism brings the astral body into right connection with the Archangeloi. And what enables the Ego to be united with the Archai? Although we ourselves, to begin with, are unconscious during sleep, the Being from the Hierarchy of the Archai is fully conscious, receives what is unconscious in us and elaborates it into a definite thought of satisfaction or dissatisfaction with what we have done during the day. But what is it that enables us to be connected rightly with these Archai, in the same way as idealism in speech leads us into right connection with Archangeloi?

One quality alone brings the Ego, during sleep, into right connection with the Archai, namely true human love, universal and unselfish love for human beings, sincere interest in every fellow man with whom life brings us into contact. I do not mean sympathy or antipathy, which are merely the outcome of something we are not willing to overcome. True and genuine love for human beings during the waking state leads us, during sleep, to the bosom of the Archai. And there, while the Ego is resting in the bosom of these Beings, karma or destiny is shaped. A verdict is passed: ‘I am satisfied with what I have performed with my arms and legs.’ And out of the satisfaction or dissatisfaction is born a power that not only plays a part in the period immediately following death, but continues on to the next earthly life—the power to shape destiny aright, so that true balance and adjustment are brought about in all those things which in one earthly life we have experienced in the Ego during sleep, in communion with the Archai.

Reflection on these things will develop insight into the mysterious connection between the Ego and the karma, or destiny. Just as the astral body of a man who is an idealist can hand over his speech to the Archangeloi as an offering that then enables the Archangeloi to guide him aright between death and a new birth, so does the Ego weave and work at the texture of destiny. Karma is elaborated in conjunction with the Archai. It is moreover in the power of the Archai to bestow upon us what we need in order that we may not only live through the period between death and a new birth, but, at our next descent to the earthly world, possess already a power which in earliest childhood, enables us, each in his own way, to learn to walk, to find equilibrium, to differentiate the functions of feet and hands, arms and legs.

It is wonderful to be able to perceive how the efforts made by a child when it stops crawling and begins to walk, when it first learns to achieve equilibrium—how these efforts represent the after-effects of the way in which, during the previous earth-life, the Ego was able, because of a universal love for human beings, to make a connection, during sleep, with the Archai. This fact manifests now in the process of learning to walk and can be observed in the very details of the process.

Suppose, for instance, a little child continually stumbles and falls. This means that in a previous life feelings of strong antipathy or even hatred were harboured. No more than an approach was made to the Archai and the effect of the absence of any real connection is expressed in the constant falls during the process of learning to walk. One who develops insight into such matters and sets himself the aim, let us say, of fitting himself to be an educator in the true sense by making close and careful observations of the way in which little children learn to walk, can indeed come to realise what a great and far-reaching task lies before him in the karmic adjustment of something brought over into the present life through the fact that in the previous life there was too little human love, or perhaps enough, but of a misdirected kind.

We have here an example of how the materialistic outlook remains altogether within the realm of the physical. It describes how the human organism raises itself like a machine to the upright position, how it learns to walk, and so on: but behind every physical phenomenon is something spiritual and those who can survey the whole process learn to recognise that the previous earthly life works over into learning to walk. For learning to walk is one expression of how the human being, at the beginning of a new earthly life, learns to control his physical body. Those who understand it fully, know that there is a great deal more in the process of learning to walk than the capacity to lift the legs and raise the body upright; they know that, in truth, this phenomenon is connected also with deeply inward processes, it has to do with the whole manner in which the human being is becoming master of his glandular activity and the like. For when a child is learning to walk, and even before, it is not a matter only of walking, but of gaining—or failing to gain—control of the glandular activities, a factor in the process being whether the child's temperament is phlegmatic or choleric, or whether certain emotions in him are too intense. This, again, is connected with the relationship established with the Archai during sleep in a previous earthly life, as the outcome of universal human love, or lack of it. Materialistic thought says that the human being rests during sleep. But he is not merely resting. When the right kind of idealism is present in a man's waking life, then the astral body will be enabled, while he sleeps, to rise to the Hierarchy of the Archangeloi, that is to say, to be connected with the spiritual world during sleep in such a way that the period leading over from death to a new birth can be lived through in the right manner. If this period is not rightly spent, it means that weaknesses are carried over into another earthly life. How the next life is framed and built, depends upon the nature of the connection established with the Archai. Universal human love carries with it creative power. To have strength to place the body wholly in the service of the soul, to have mastery and control of the physical body—upon what does this depend? It depends upon whether the human being, in the previous life, unfolded love for his fellow men—a faculty that belongs entirely to the soul.

You will remember what I have said in previous lectures: The soul-element of one earthly incarnation manifests in the physical in the next; the spiritual of one incarnation in the soul of the next. These connections are as I have just described them.

It will not do to generalise, saying merely that destiny and karma exist. What can be said, and with truth, is that we behold how the human being works at the formation of his own karma. He weaves it during sleep; but it is during waking life that he gathers what he needs for its texture. He weaves the threads that are formed out of universal human love—or he weaves threads which perpetually tear asunder and make bad karma for the next life, threads that are woven out of feelings of hatred for our fellowmen. Love and hatred—these are creative forces in the forming and shaping of karma.

Such truths must be viewed in their true light. It is but a slip-shod and easy-going conception of karma which prompts us to say: ‘I am ill—it is my karma!’ ‘A misfortune has befallen me—it is my karma.’ To make karma responsible for everything in this fatalistic way does not, it is true, afford any real peace of mind, it is merely a convenient theoretical conception; it is, however, quite incorrect.

Imagine you are considering, not this present life, but the third subsequent life, then in that life you will be able to look back to the present one, and when you say: ‘It is my karma,’ your karma, as it will be then, is to be traced back to this present earthly life where it was actually born. In other words, karma is all the time coming into being.

It is not right to throw everything back to the past. The right attitude to karma leads us to say: An illness which befalls me now, need not necessarily be the consequence of earlier weaknesses of soul; it is possible that an illness may constitute a first beginning. Karma holds good, nevertheless. If an illness, a misfortune befalls me in this present earthly life, the compensation will quite surely come,—or again the illness, the misfortune, may itself be the compensation.

In other words: the future, too, must be reckoned with, when we are speaking about karma. The right attitude towards karma is to have an unshakable conviction of justice reigning through all the worlds, a knowledge that for everything there is compensation. But the present earthly life must not be considered as breaking the on-flowing sequence of incarnations so that we relegate everything to the past. The healthy and positive attitude to the karmic flow of life's happenings rests on the sure knowledge that there is justice. What really matters most of all is the mood of soul that is born from this understanding of karma.

The whole feeling and attitude of soul that must emerge from a true understanding of karma, is one which makes us realise when, perhaps some misfortune befalls us as consequence of an earlier weakness in the life of soul—that if this misfortune had not come about, the weakness would have persisted. Looking into the depths of our soul, we must realise: It is good and right that this misfortune has come upon me, because it has enabled a weakness to be eliminated.

A man who bewails a misfortune which is really the consequence of a preceding weakness or failing, is not adopting the standpoint of true manhood, for the inference is that it matters not to him whether he remains weak or achieves some measure of strength. That man alone faces misfortune aright who says to himself: ‘If it has occurred because of an earlier weakness, it is to be welcomed, for it will make me conscious of the weakness (which expressed itself perhaps in some definite failing); I will now eradicate the weakness, I will be strong again.’

In a case, on the other hand, where a misfortune befalls one as the first step in karma, the right attitude is to say to oneself: If we were always only to encounter what we wish for ourselves, such a life would make us out and out weaklings! One or two earthly lives might continue to be comfortable and easy through the fact that only that would befall us that we desired for ourselves—but in the third or fourth life a kind of paralysis of soul and spirit would supervene, and no effort to overcome obstacles would arise in us. For, after all, obstacles would not be there for us to overcome unless the unhoped-for, the undesired came upon us. But if the right kind of strength is developed vis-à-vis the obstacles, if enough human love is carried over into sleep, then the karma that is woven by the Ego in communion with the Archai is such that the true compensation takes place in the next earthly life.

The truths of Anthroposophy need not remain in the realm of cognition; their very nature is such that they affect a man's attitude and temper of mind and heart. A man who is not thus affected has not grasped them fully; for him indeed they remain abstract and theoretical. The effect which a true understanding of karma has upon a man is to make him more sensitive to happiness and misfortune than he would otherwise be; happiness and misfortune are experienced with great intensity; but he is also able to induce in his soul an attitude to the spiritual world which arises, not out of any belief or creed but out of a perception of what the Ego and astral body are doing while they are withdrawn from the bodily life of day. Recognition of this promotes an unshakable conviction of world-justice. Understanding of karma means that a man has a true perception of world-justice. It does not mean that he becomes phlegmatic towards happiness or unhappiness, joy or pain; it means that joy and pain, happiness and misfortune are for him allotted to their proper place in life.

Observing the human being during the life of day, we can see how the Ego and astral body are working in the physical body. This means that we know something of their activity in the physical body. But we know nothing about the workings of the soul and spirit within the Ego and astral body. If, as a materialist, I am speaking to a human being, listening to his words, I say to myself: Lungs, larynx are at work as he speaks; vibrations are set up in the air and they strike on my ear. But if I see the process truly, I perceive in the words and speech the man's astral body in which his kinship with the Divine-Spiritual world is expressed. I say to myself: When, during the life of day, the astral body is within the physical body, it conceals itself in the man's speech and similar activities; during the night, however, the astral body participates in the life of the higher Hierarchies. And it is the same with the Ego.

When the human being sleeps he is not merely resting from the fatigues of his daily life. Here in the physical world, man sleeps, works and speaks with his physical body; but he is active too in the spiritual world, while he is asleep. Since materialism denies that Ego and astral body exist and operate in full reality of being during sleep, materialism cannot possibly understand the world in its entirety. What is the ‘moral world’ to materialism? To materialism the ‘moral world’ is something the human being formulates in thought—something that has nothing to do with the actively creative powers of the world. But those who have true and penetrating perception of human life know that man lives within the moral world-order during sleep just as truly as during waking life he lives in air and light. This again leads us to something more that it is essential we should understand.

The workings of speech (and the same holds good for karma, too) accompany us when we die. Through the course of our life we have been connected—rightly, or perhaps inadequately—with the world of the Archangeloi. This relationship has repeated itself in every period of sleep, and we bear with us through the Gate of Death into the spiritual world what has been given us by the Archangeloi during sleep. We can then find the way rightly into the spiritual world which is, indeed, the Logos, the world consisting of cosmic principles which have their images in the words of speech; we can find our way into the spiritual world to live out there our life between death and a new birth.

But the matter is not so simple. After death we have no physical body; we are able to turn to good account what the Archangeloi have conferred upon us from our periods of sleep. But when as physical human beings on the Earth, we wake from sleep, we have again to descend into a physical body. The Archangeloi cannot bestow upon us the power to do this. Still higher Hierarchies must add their work, namely, the Beings designated in Occult Science the Exusiai and the Kyriotetes. Into the urges, instincts and desires of the physical body—which offer resistance to us—these higher Beings must introduce the fruits of what we have achieved in communion with the Archangeloi through the spirituality of speech; and this now flames up within us, as the voice of conscience. When that which we bring out of sleep into the body lights up as the voice of conscience, there is working, in this voice, all that has been bestowed by the Hierarchy of the Exusiai and Kyriotetes—a Hierarchy more sublime than that of the Archangeloi.

Thus when we discover in the physical world a man whose conscience is so strong that instincts of a higher order arise in his physical body, we realise that as a result of idealism in his speech, Kyriotetes and Exusiai have worked upon him.

Again, when through universal human love a man forms a real link with the Archai, the results of the work that he himself does on his karma appear in the body of the next earth-life when, in early childhood, while he is sleeping his way into life, he learns to walk, acquires balance, skill in the use of his arms, control of the glandular system, and so on. All this is possible because he has been able, between death and a new birth, to work in communion with the Archai. But in order that in his life on Earth a man may develop delicate sensitivity, a quick and clear consciousness in regard to his own deeds, it is necessary for the still higher Beings referred to in the book Occult Science as the Dynamis to work together with the Archai.

When a man lacks wide-hearted love for his fellowmen, lacks interest in his human environment, he does not find a true link with the Archai. The result is that he prevents himself from weaving his karma rightly for the next earth-life, and the compensation has to wait for later incarnations. In the present earth-life such a man suffers from increasing lack of power to carry into the physical body the judgments that he forms—satisfaction or dissatisfaction with the actions performed by legs and hands. This cannot be achieved by ourselves alone; through intensified human love we need to have entered into a true relationship with the Dynamis. These Beings then bear into our physical body the requisite power; otherwise we come to grief, although we may perceive quite clearly what is right.

In thought we can be free. But in order to use this freedom aright in the physical body, the proper equilibrium must be established in waking and sleeping life because we must be united not only with the Archai but also with the Dynamis.

The highest Hierarchy of all—Seraphim, Cherubim and Thrones—bear our deeds out into the universe. From out of sleep, Exusiai, Dynamis, Kyriotetes bear as moral power into our bodily nature what we grasp in thoughts: Seraphim, Cherubim and Thrones bear this out into the universe, so that our own moral forces become world-creative forces.

When the time comes for the Earth to pass over to the Jupiter condition and for our moral forces to perform their true functions in this great process of transformation, Seraphim, Cherubim and Thrones can only play their part if we are able to offer them the necessary foundations. If, because of feebleness, we have only forces of destruction to offer them, then we are working for the destruction of the Earth, not for the upbuilding of Jupiter.

When Anthroposophy speaks of the manifoldness of the spiritual world, this is by no means a mere naming of particular stages, but we are enabled gradually to behold the whole warp and woof of the world and to perceive the connection of the human being with the spiritual world as clearly as we perceive his connections with the physical world. The power to promote and upbuild life arises in men who acquire in this way a true insight into their connection with the spiritual world, who realise that the purpose of sleep is not merely repose but that the after-workings of the physical body may bring the human being into a right connection with the spiritual world.

It is quite possible for a man to deny the spiritual and moral world because, to begin with, at his present stage of Earth evolution, he is not aware of its reality. He is asleep in this respect. A true science must evoke into the realm of consciousness, realisation of the heavenly existence which reaches into earthly life. Sleep comes over man for this very purpose—that he may, himself, draw out of the spiritual world the power he needs for his physical life.

And now, from this point of view, study the connection of what I have sketched today in outline with my Philosophy of Spiritual Activity. As I have stated with emphasis there, it is not a matter of establishing the theory that the will must be free, but that the thought must be free. The thought must control the will if man is to be a free being. But a man's life must be suitably directed and ordered if the will is not to present insuperable hindrance to the thought that is free. As men in the physical world we can make our thought free. Feeling² becomes free only when we have established a true relationship with the Archangeloi; will becomes free when we have established a true relationship with the Archai.

The living content of speech, as well as all that lives in our limbs, passes out, during sleep, together with the soul and spirit. Astral body and Ego go forth, but the ether-body remains with the physical body. The thinking that is bound up with the ether body continues within the ether-body; but we know nothing in ordinary consciousness of how this ether body thinks from the time of falling asleep to that of waking, because we are outside it. It is not true that thinking ceases during sleep; we think from the moment of falling asleep until we wake. Man's thoughts are in perpetual flow in his ether-body, only he is unaware of it. Not until the moment when he returns to the body do the thoughts light up in his consciousness. Man can become free in his life of thought because his thoughts are bound, through the ether-body, with the physical life of Earth; for he has been placed upon the Earth in order that he may become free. From the spiritual world alone can he draw the power of freedom—the power that leads to freedom in feeling and in will.

It will be clear that throughout the whole of his life on Earth the human being retains the real foundation for his thinking—the ether-body. Astral body and Ego pass out into a cosmic world during earthly life; not so, the ether-body. The ether-body emerges only at death. Then comes the backward review, lasting one, two, three days, of the life that has just ended; the human being sees his whole life as a panorama. Always, without exception, the human being looks back, after death, upon his earthly life which has now run its course. The whole ocean of the thoughts that have arisen in him between birth and death, both in sleeping and waking life—a great sea of inter-weaving thoughts—is present before him during these three days after death, but immediately thereafter the thoughts are claimed by the Cosmos; the thoughts dissolve, and after two or three days the whole panorama has passed away—into the Cosmos. We are accustomed to say that the ether-body has been detached and has dispersed, but in actual fact the Cosmos has absorbed it into itself. The ether-body has continued to expand, until finally it is completely absorbed into the Cosmos. Then, as Ego and astral body, the human being is received into the bosom of the Higher Hierarchies. Only when an ether-body is again bestowed upon him, can he descend to a new earthly life and continue the work which will make him a free human being. For it is the goal of earthly life that man shall become free. The foundation for freedom lies in the activity of pure thinking—a faculty that is bestowed upon man on Earth. Therefore is the ether-body bound to the physical body for the whole course of earthly life, releasing itself only at death in worlds where freedom is not to be acquired. Freedom is acquired during life on Earth, and moreover, as you know, during certain epochs only of Earth life.

We can thus understand that there is a true relationship between freedom and karma, for freedom is connected with those members of man's being (physical body and ether-body) which remain behind during sleep. Karma is woven by the Ego during the period of sleep,—that is to say, in a realm beyond and apart from those members wherein freedom has its foundations. Karma does not weave the texture of free or unfree thoughts; karma weaves at feeling and will. Karma emerges from the depths of human nature, out of the ‘dreaming’ feeling and the ‘sleeping’ will. Into this we can pour, or rather over against this we can place, the power that lives in the free activity of thoughts, in pure thinking, in the ethical and moral impulses as I described them in the book Philosophy of Spiritual Activity for these impulses must have their root in pure thinking.

Everything, you see, fits into a whole. It is essential to realise that the further we progress in Anthroposophy, the more completely do we find the details uniting and forming one whole. Contradictions may well be found in what is said concerning one particular domain or another; this is inevitable, because before arriving at any real insight in one domain we need, in reality, to study this domain in connection with the whole. Otherwise our conclusions are like that of a man who makes statements about a planet and is unable to understand the causes of its specific movements. In such a case it is of course necessary to reckon with the whole planetary system. Thus, if we wish really to know something about the world and about life, we must try to fathom all the connections, all the details of actual realities, both in the physical world and in the worlds of soul and spirit.

This was what I wanted to say to you today, my dear friends, when it has been possible for us to be together again in a Group Meeting. My desire has been to help you to develop that attitude to karma—that is, to universal justice—which arises in a man when he finds his true bearings in Anthroposophy. More important than the mere comprehension of theories is the feeling, the attitude of soul which we carry over into life itself. May you succeed, in ever greater and greater measure, in making the gifts of Anthroposophy the very substance of your soul, receiving them verily not into your thoughts alone, but into your heart and soul. The more Anthroposophy becomes the heart-substance of those who desire to understand it truly, the more will it be possible to introduce Anthroposophy into cultural spiritual life in the wide sense. This is a deep and urgent need, for with antiquated traditions mankind will be incapable of progress. Try to tread the path of Anthroposophy which leads from the head to the heart, for in your hearts Anthroposophy will be secure.

• 1. The Aim of the Goetheanum and the Task of Anthroposophy, Berne, 5th April, 1923
• 2. The German word here is ‘Gemut’—a word that means more than “feeling,” for it includes also the perception and understanding that belong to the heart.

Is it not, in essence, my dear friends, all of us who are here together for the purpose of our construction, not strange karma, now, in a harrowing event, to experience the connection between karma and seemingly external coincidence? We can already understand this when we take everything we have experienced in anthroposophy so far and turn it into a conviction: that human lives that are taken away early, that have not gone through the worries and sorrows, nor the temptations of life, that such human lives are forces in the spiritual world that have a certain relationship to the entire human life, that are there to have an effect on these human lives. I often said: the earth is not there as a mere vale of tears, as something where man is transferred, as it were, as a punishment, out of a higher world, the earth is there as a place of learning for human souls! - But if a life is short, with only a short period of learning, then there is just enough strength to work down from the spiritual world and to flow away...

We then also recognize the lasting value of the spiritual world's effects in such a life, which is snatched from us, like the good boy who was snatched from us for the physical plane. We honor him, we celebrate his physical departure in a dignified way, when we learn, learn a great deal, in the indicated and in many other ways from what has been experienced in the last days. Anthroposophy is learned by feeling and sensing. Then, when we face such a case, we look up into those spheres where the soul of the child whose body we have today given back to Mother Earth has been transported. What is now being sent out by many anthroposophical souls to people who sacrifice their personalities can also be spoken to those who have died for the earthly plan with a small change. For they too are reached by the request that we speak. These requests apply to the living and also to the dead. And when we are convinced that the soul has already left the body, then we speak the mantram, which most of our friends here are familiar with, with a small change, with the small change with which I will now forward it to the dear, good 7beo, to his soul, as it lives on in the spheres as a sphere-man:

Spirit of his soul, active guardian,
May your wings bring
The pleading love of our souls
To your trusted spheresman,
So that, united with your power,
Our request may helpfully shine
On the soul that lovingly seeks it.

People who have made some study of Anthroposophy, and particularly of the basic principles of reincarnation, karma and other truths connected with man and his evolution, may well ask: Why is it so difficult to gain a true, first-hand conception of that being in man which passes through repeated earth-lives—that being, which, if one could only acquire more intimate knowledge of it, would inevitably lead to an insight into the secrets of repeated earth-lives and even of karma? It is certainly true to say that as a rule man misinterprets everything connected with this question. At first he tries, as is only too natural, to explain it through his ordinary world of thought, through the ordinary intellect, and he asks himself: To what extent can we find, in the facts of life, proof that the conception of repeated earth-lives and karma is true? This endeavour, which is essentially of the nature of reflection, can, admittedly, lead man to a certain point, but no further. For our world of thought, as at present constituted, is entirely dependent on those qualities of our human organism which are limited to one incarnation; we possess them because, as men living between birth and death, we have been given this particular organism. And on this particular formation of the physical body, with the etheric body which is only one stage higher, everything that we can call our thought-world is dependent. The more penetrating these thoughts are, the better able they are to enter into abstract truths—so much the more are they dependent on the outer organism that is limited to one incarnation.

From this we may conclude that when we pass into the life between death and a new birth—that is to say, into the spiritual life—we can least of all take with us what we experience in our souls—our thoughts! And our most penetrating thoughts are what we have most of all to leave behind.

It may be asked: What is it that man more particularly discards when he passes through the Gate of Death? First of all, his physical body; and of all that constitutes his inner being he discards practically to the same extent all the abstract thoughts formulated in his soul. These two things—physical body, abstract thoughts, scientific thoughts as well—are what he can least of all take with him when he passes through the Gate of Death. It is in a certain sense easy for man to take with him his temperament, his impulses, his desires, as they have been formed in him, and especially his habits; he also takes with him the mode and nature of his impulses of will—but his thoughts least of all. Therefore, because our thoughts are so intimately bound up with the outer organism, we may conclude that they are instruments not very well adapted to penetrate the secrets of reincarnation and karma, which are truths extending beyond the single incarnation.

All the same, man can reach a certain point, and indeed he must develop his thinking up to a certain point, if he wishes to gain insight into the theory of reincarnation and karma. What can be said on this subject has practically all been said either in the pamphlet, Reincarnation and Karma from the standpoint of modern Natural Science, or in the chapter on reincarnation and karma in the book Theosophy. Scarcely anything can be added to what is said in these two publications. The question of what can be contributed by the intellect will not further concern us to-day, but rather the question of how man can acquire a certain conception of reincarnation and karma; that is to say, a conception of more value than a mere theoretical conviction, able to bring about a kind of inner certainty that the real soul-spiritual kernel of being within us comes over from earlier lives and passes on into later lives.

Such a definite conception can be acquired by means of certain inner exercises which are by no means easy; indeed they are difficult, but they can nevertheless be carried out. The first step is in some degree to practise the normal kind of self-cognition, which consists in looking back over one's life and asking oneself: What kind of person have I been? Have I been a person with a strong inclination for reflection, for inner contemplation; or am I one who has always had more love for the sensations of the outer world, liking or disliking this or that in everyday life? Was I a child who at school liked reading but not arithmetic, one who liked to hit other children but did not like being hit? Or was I a child always bound to be bullied and not smart enough to bully others?

It is well to look back on one's life in this way, and especially to ask oneself: Was I cut out for activities of the mind or of the will? What did I find easy or difficult? What happened to me that I would like to have avoided? What happenings made me say to myself: “I am glad this has come to pass ”—and so on.

It is good to look back on one's life in a certain way, and above all to envisage clearly those things that one did not like. All this leads to a more intimate knowledge of the inner kernel of our being. For example, a son who would have liked to become a poet was destined by his father to be a craftsman, and a craftsman he became, although he would sooner have been a poet. It is well to know clearly what we really wanted to be, and what we have become against our will, to visualise what would have suited us in the time of our youth but was not our lot, and then, again, what we would have liked to avoid.

All that I am saying refers, of course, to life in the past, not in the future—that would be a false conception. We must therefore be quite clear as to what such a retrospect into the past means; it tells us what we did not want, what we would have liked to avoid. When we have made that clear to ourselves, we really have a picture of those things in our life which have pleased us least. That is the essential point. And we must now try to live into a very remarkable conception: we must desire and will everything that we have not desired or willed. We must imagine to ourselves: What should I actually have become if I had ardently desired everything that in fact I did not wish for and which really went against the grain in life? In a certain sense we must here rule out what we have succeeded in overcoming, for the most important thing is that we should ardently wish or picture ourselves wishing for the things we have not desired, or concerning which we have not been able to carry out our wishes, so that we create for ourselves, in feeling and thought, a being hitherto unfamiliar to us. We must picture ourselves as this being with great intensity. If we can do this, if we can identify ourselves with the being we have ourselves built up in this way, we have made some real progress towards becoming acquainted with the inner soul-kernel of our being; for in the picture we have thus been able to make of our own personality there will arise something that we have not been in this present incarnation but which we have introduced into it. Our deeper being will emerge from the picture built up in this way.

You will see, therefore, that from those who wish to gain knowledge of this inner kernel of being, something is required for which people in our age have no inclination at all. They are not disposed to desire anything of the sort, for nowadays, if they reflect upon their own nature, they want to find themselves absolutely satisfied with it as it is. When we go back to earlier, more deeply religious epochs, we find there a feeling that man should feel himself overwhelmed because he so little resembled his Divine Archetype. This was not, of course, the idea of which we have spoken to-day, but it was an idea which led man away from what usually satisfies him, to something else, to that being which lives on beyond the organism existing between birth and death, even if it did not lead to the conviction of another incarnation. If you call up the counterpart of yourself, the following thought will dawn upon you. This counterpart—difficult as it may be to realise it as a picture of yourself in this life—is nevertheless connected with you, and you cannot disown it. Once it appears, it will follow you, hover before your soul and crystallise in such a way that you will realise that it has something to do with you, but certainly not with your present life. And then there develops the perception that this picture is derived from an earlier life.

If we bring this clearly before our souls, we shall soon realise how erroneous are most of the current conceptions of reincarnation and karma. You have no doubt often heard anthroposophists say when they meet a good arithmetician: “In his previous incarnation this man was a good arithmetician!” Unfortunately, many undeveloped anthroposophists string together links of reincarnation in such a way that it is thought possible to find the earlier incarnation because the present gifts must have existed in the preceding incarnation or in many previous incarnations. This is the worst possible form of speculation and anything derived from it is usually false. True observation by means of Spiritual Science, discloses, as a rule, the exact opposite. For example, people who in a former incarnation were good arithmeticians, good mathematicians, often reappear with no gift for mathematics at all. If we wish to discover what gifts we may probably have possessed in a former incarnation (here I must remind you that we are speaking of probabilities!)—if we wish to know what intellectual or artistic faculties, say, we possessed in a former incarnation, it is well to reflect upon those things for which we have least talent in the present life.

These are true indications, but they are very often interwoven with other facts. It may happen that a man had a special talent for mathematics in a former incarnation but died young, so that this talent never came to full expression; then he will be born again in his next incarnation with a talent for mathematics and this will represent a continuation of the previous incarnation. Abel, the mathematician who died young, will certainly in his next incarnation be reborn with a strong mathematical talent. [¹ But when a mathematician has lived to a great age, so that his talent has spent itself—then in his next incarnation he will be stupid as regards mathematics. I knew a man who had so little gift for mathematics that as a schoolboy he simply hated figures, and although in other subjects he did well, he generally managed to get through his classes only because he obtained exceptionally good marks in other subjects. This was because in his former incarnation he had been an exceedingly good mathematician.

If we go more deeply into this, the fact becomes apparent that the external career of a man in one incarnation, when it is not merely a career but also an inner vocation, passes over in his next incarnation into the inward shaping of his bodily organs. Thus, if a man has been an exceptionally good mathematician in one incarnation, the mastery he has obtained over numbers and figures remains with him and goes into a special development of his sense-organs, for instance, of the eyes. People with very good sight have it as a result of the fact that in their former incarnation they thought in forms; they took this thinking in forms with them and during the life between death and rebirth they worked specially on the shaping of their eyes. Here the mathematical talent has passed into the eyes and no longer exists as a gift for mathematics.

Another case known to occultists is where an individuality in one incarnation lived with intensity in architectural forms; these experiences lived as forces in his inner soul-life and worked strongly upon the instrument of hearing, so that in his next incarnation he became a great musician. He did not appear as a great architect, because the perception of form necessary for architecture was transformed into an organ-building force, so that there was nothing left but a supreme sensitiveness for music.

An external consideration of similarities is generally deceptive in reference to the characteristics of successive incarnations; and just as we must reflect upon whatever did not please us and conceive of ourselves as having had an intense desire for it, so we must also reflect upon those things for which we have the least talent, and about which we are stupid. If we discover the dullest sides of our nature, they may very probably point to those fields in which we were most brilliant in our previous incarnation. Thus we see how easy it is in these matters to begin at the wrong end. A little reflection will show us that it is the soul-kernel of our being which works over from one incarnation to another; this can be illustrated by the fact that it is no easier for a man to learn a language even if in his preceding incarnation he lived in the country associated with this particular language; otherwise our school-boys would not find it so difficult to learn Greek and Latin, for many of them in former incarnations will have lived in the regions where these were the languages of ordinary intercourse.

You see, the outer capacities we acquire are so closely connected with earthly circumstances that we cannot speak of them reappearing in the same form in the next incarnation; they are transformed into forces and in that way pass over to a subsequent incarnation. For instance, people who have a special faculty for learning languages in one incarnation will not have this in the next; instead, they will have the faculty which enables them to form more unbiassed judgments than those who had less talent for languages; these latter will tend to form one-sided judgments.

These matters are connected with the mysteries of reincarnation, and when we penetrate them we obtain a clear and vivid idea of what truly belongs to the inner being of man and what must in a certain sense be accounted external. For instance, language to-day is no longer part of man's inner being. We may love a language for the sake of what it expresses, for the sake of its Folk-Spirit; but it is something which passes over in transformed forms of force from one incarnation to another.

If a man follows up these ideas, so that he says: “I will strongly desire and will to be what I have become against my will, and also that for which I have the least capacity”—he can know that the conceptions he thus obtains will build up the picture of his preceding incarnation. This picture will arise in great precision if he is earnest and serious about the things just described. He will observe that from the whole way in which the conceptions coalesce, he will either feel: “This picture is quite near to me”; or he will feel: “This picture is a long, long way off.”

If through the elaboration of these conceptions, such a picture of the previous incarnation arises before a man's soul, he will, as a rule, he able to estimate how faded the picture is. The following feeling will come as an experience: “I am standing here; but the picture before me could not be my father, my grandfather, or my great-grandfather.” If however the student allows the picture to work upon him, his feeling and perception will lead him to the opinion: “Others are standing between me and this picture.” Let us for a moment assume that the student has the following feeling. It becomes apparent to him that between him and the picture stand twelve persons; another may perhaps feel that between him and the picture stand seven persons; but in any event the feeling is there and is of the greatest significance. If, for instance, there are twelve persons between oneself and the picture, this number can be divided by three, and the result will be four, and this may represent the number of centuries that have elapsed since the last incarnation. Thus a man who felt that there were twelve people standing between him and the picture, would say: “My preceding incarnation took place four centuries ago.”—This is given merely as an example; it will only actually be so in a very few cases, but it conveys the idea. Most people will find that they can in this way rightly estimate when they were incarnated before. Only the preparatory steps, of course, are rather difficult.

Here we have touched upon matters which are as alien as they can possibly be from present-day consciousness, and it cannot be denied that if we spoke of these things to people unprepared for them, they would regard them as so much irresponsible fantasy. The anthroposophical world-picture is fated—more so than any of its predecessors—to oppose traditional, accepted ideas. For to a very great extent these are imbued with the crudest, the most desolate materialism; and those very world-pictures which appear to be most firmly established on a scientific basis have, in point of fact, grown out of the most devastating materialistic assumptions. And since Anthroposophy is condemned to be labelled as the outlook cultivated by the kind of person who wants to know about his previous incarnations, one can readily understand that people of the present day are very far from taking anthroposophical views seriously. They are as far remote from the inclination to desire and to will what they have never desired or willed, as their habits of thought are remote from spiritual truths. The question might here be asked: Why, then, does spiritual truth come into the world just now? Why does it not leave humanity time to develop, to mature?

The reason is that it is almost impossible to imagine a greater difference between two successive epochs than there will be between the present epoch and that into which humanity will have grown when the people now living are reborn in their next incarnation. The development of certain spiritual faculties does not depend upon man, but upon the whole purpose and meaning, the whole nature, of earth-evolution. Men of the present day could not be more remote than they are from any belief in reincarnation and karma. This does not apply to students of Anthroposophy, but they are still very few; neither does it apply to those who still adhere to certain old forms of religion; but it applies to those who are the bearers of external cultural life: it sets them far away from belief in reincarnation and karma. Now the fact that people of the present day are particularly disinclined to believe in reincarnation and karma is connected in a remarkable way with their pursuits and studies—that is, in so far as these concern their intellectual faculties—and this fact will produce the opposite effect in the future. In the next incarnation these people, whether their pursuits are spiritual or material, will have a strong predisposition to gain an impression of their previous incarnation. Quite irrespective of their pursuits in this age, they will be reborn with a strong predisposition, a strong yearning for their last incarnation, with a strong desire to experience and know something of it. We are standing at a turning-point in time; it will lead men from an incarnation in which they have no desire at all to know anything of reincarnation and karma, to one in which the most living feeling will be this: “The whole of the life I now lead has no foundation for me if I cannot know anything of my former incarnation.” And the very people who now inveigh most bitterly against reincarnation and karma will writhe under the torment of the next life because they cannot explain to themselves how their life has come to be what it is.

Anthroposophy is not here for the purpose of cultivating in man a retrospective longing for former lives, but in order that there should be understanding of what will arise in connection with collective humanity when the people who are alive to-day will be here again. People who are anthroposophists to-day will share with those who are not the desire to remember, but they will have understanding, and therefore an inner harmony in their soul-life. Those who reject Anthroposophy to-day will wish to know something of it in the next life; they will really feel something like an inner torment concerning their previous incarnation but they will understand nothing of what it is that most distresses and torments them; they will be perplexed and will lack inner harmony. In their next incarnation they will have to be told: “You will understand the cause of this torment only if you can conceive that you have actually willed it into existence.”—Naturally, nobody will desire this torment, but people who are materialists to-day will in their next incarnation begin to understand their inner demands and the advice of those who will be in a position to know and who may say to them: “Conceive to yourselves that you have willed into existence this life from which you would like to flee.” If they begin to follow this advice and reflect: “How can I have willed this life?” they will say to themselves: “Yes, I did perhaps live in an incarnation where I said that it was absurdity and nonsense to speak of a following incarnation, and that this life was complete in itself, sending no forces on into a later one. And because at that time I felt a future life to be unreal, to be nonsense, my life now is so empty and desolate. It was I who actually implanted within myself the thought that is now the force making my life so meaningless and barren.”

That will be a right thought. Karmically it will outlive materialism. The next incarnation will be full of meaning for those who have acquired the conviction that their life, as it now is, is not only complete in itself but contains causes for the next. Meaningless and desolate will be the life of those who, because they believe reincarnation to be nonsense, have themselves rendered their own lives barren and void.

So we see that the thoughts we cherish do not pass over into the next life in a somewhat intensified form, but arise there transformed into forces. In the spiritual world, thoughts such as we now form between birth and death have no significance except in so far as they are transformed. If, for instance, a man has a great thought, however great it may be, the thought as thought is gone when he passes through the gate of death, but the enthusiasm, the perception and the feeling called to life by the thought—these pass through the gate of death with him. Man does not even take with him the thoughts of Anthroposophy, but what he has experienced through them—even to the details, not the general fundamental feeling alone—that is taken with him. This in particular is the point to grasp: thoughts as such are of real significance for the physical plane, but when we are speaking of the activity of thoughts in the higher worlds we must at the same time speak of their transformation in conformity with those worlds. Thoughts which deny reincarnation are transformed in the next life into an inner unreality, an inner emptiness of life; this inner unreality and emptiness are experienced as torment, as disharmony.

With the aid of a simile we may obtain an idea of this by thinking of something we like very much, and are always glad to see in a certain place—for instance, a particular flower blooming in a certain spot. If the flower is cut by a ruthless hand, we experience a certain pain. So it is with the whole organism of man. What causes man to feel pain? When the etheric and astral elements of an organ are embedded in a particular position in the physical body, then if the organ is injured so that the etheric and astral bodies cannot permeate it properly, pain is the result. It is just like the ruthless cutting of a rose from its accustomed place in a garden. When an organ has been injured, the etheric and astral bodies do not find what they seek, and this is then felt as bodily pain. And so a man's own thoughts, working on into the future, will meet him in the future. If he sends over into the next incarnation no forces of faith or of knowledge, his thoughts will fail him, and when he seeks for them he will find nothing. This lack will be experienced as pain and torment.

These are matters which from one aspect make the karmic course of certain events clear to us. They must be made clear, for our aim is to penetrate still more deeply into the ways and means whereby a man can make yet further preparation for coming to know the real kernel of his being of spirit-and-soul.

• 1. The Norwegian Niels Henrik Abel (1802–1829), of whom Hermite said: “He has left mathematicians something to keep them busy for five hundred years.” Two days after Abel's death in poverty, from tuberculosis, a letter came saying that he was to be appointed Professor of Mathematics in the University of Berlin.

It is by pointing to all-embracing secrets of cosmic existence that anthroposophical wisdom penetrates most deeply into the foundations of human life, for man is the microcosm in which all these secrets of the Universe are concentrated. The illumination coming from this vista of the Cosmos extends not only into the days but into the very hours of man's life in that it sheds light upon his karma, upon all the things that at every moment closely concern him. And so in these lectures I shall speak from many different angles of the anthroposophical basis of those ideas and conceptions which enable karma in human life to be more clearly recognised.

In man's earthly life between birth and death, two events or moments stand out clearly and distinctly from all others. One of them—it is not, of course, a ‘moment’ in the literal sense but you will understand what is meant—is the moment when as a being of spirit-and-soul, man comes down to earthly life, into a physical body which serves as an instrument for his activity on Earth. Not only does he clothe himself in this physical body but in it transforms his whole nature in order to become active on Earth. This is the moment, the event, of birth and conception—the beginning of earthly life. The other event is that of man's departure from earthly life, when he returns through the gate of death into the spiritual world.

Thinking, to begin with, of this latter event, we know that during the first hours and days after a man's death, the physical form remains preserved to a certain extent. But the question arises: How is this physical human form related to Nature, to the existence surrounding us in earthly life in the several kingdoms of Nature? Is the relation of these kingdoms of Nature, of external Nature as a whole to these remains of the human being such that they would be capable of preserving the structure intact? No, it is not. Nature is able only to destroy the physical form that has been built up since man's entry into earthly life; at death, the form which man regards as that of his earthly existence begins to disintegrate. Anyone who thinks deeply enough about this very obvious truth will realise that in the physical human form itself lies the refutation of the materialistic view. If the materialistic view were correct, it would have to be said that the human form is built up by Nature. But it is not so! Nature cannot build the human form, but only destroy it. This thought makes a very potent impression but one that is often quite wrongly formulated. It remains in the unconscious region of the soul, making itself strongly felt in everything we experience concerning the riddle of death. Now the express aim of Anthroposophy is to bring these riddles which life itself presents to any impartial mind, to the degree of solution necessary for the right conduct of life. Hence Anthroposophy must at the outset direct attention to the event of death.

On the other side there is the event of birth. Impartial self-observation is essential here if a picture comparable to that of death is to be obtained. This self-observation must be deeply concerned with the nature of human thinking. Thinking can be applied to everything that goes on in the physical world. We form our thoughts of what goes on in the world. If we did not do so we could not be men in the true sense for the power to form thoughts distinguishes us from all other beings around us in the realm of the Earth. But impartial observation of our thoughts makes them appear widely removed from the reality of existence around us. When we are engrossed in thought we become inwardly abstract, inwardly cold, in comparison with what we are in heart and soul when we surrender ourselves to life. No impartial mind will ever doubt that thoughts, as such, have a cold, abstract, arid quality. But clear insight into the life of thought should be one of the first meditative experiences of an anthroposophist. In contemplating this life of thought he will discern in it something very similar to the spectacle presented by a corpse. What is characteristic of the sight of a human corpse? As it lies there before us, we say to ourselves: A human soul and a human spirit once lived in this structure and have now departed from it. A corpse lies there as a husk of the soul and the spirit. But at the same time it provides us with proof that the world external to man could never have produced this particular structure, that it could have proceeded only from the soul and spirit, from the innermost core of man's nature, that it is the residue of something now no longer present. In its very form a corpse discloses that it is no truth in itself but only a remains of truth, having meaning only when soul and spirit are within it. In the form that remains a great deal has been lost but a corpse nevertheless shows that it was once the dwelling-place of soul and spirit.

If the eye of the soul is directed to the life of thought, this too, although from a rather different standpoint, will appear to have something corpse-like about it. Impartial observation of our own thinking reveals that in itself it can no more have real existence than the human form can have real existence in a corpse. In apprehending external Nature, there is as little intrinsic reality in human thinking as there is in a corpse. External Nature can certainly be apprehended by thoughts but can never herself produce them. For if Nature in herself were capable of producing thoughts there could be no such thing as logic which perceives, independently of all laws of Nature, what is sound or false in thinking. When we discern what a thought in the earthly world really is, it must appear to us as a corpse of the soul, just as what remains at the death of a human being appears as a physical corpse. The form of a corpse is comprehensible only when we see it as the remains left behind at death by a living man.—Imagine for a moment that there were on the Earth only a single human being, and that at his death a being belonging to the planet Mars were to come down and look at his corpse. It would be utterly incomprehensible to such a being. Were he to study all the forms in the mineral, plant and animal kingdoms he would find no explanation of how the form lying there dead could have come into existence. For this form is not only a contradiction in itself, it is a manifest contradiction of the whole extra-human, earthly world. Its very existence betrays that it has been abandoned by something; for by itself it could not exist.

So it is with our thoughts. If external Nature alone were responsible for producing them, they could never be as they are: they are a corpse of the soul, comparable with a physical corpse. The very existence of a corpse is evidence that something has died. What is it that has died in the case of thoughts? It is the kind of thinking that was ours before we came down into the earthly world. Abstract thinking is the corpse of what was once living thinking. The thinking of a soul as yet without a body is related to the form which thinking assumes in earthly existence as the human soul and spirit are related to the corpse. And we men in the physical body are the grave in which the pre-earthly, living life of the soul has been entombed. The thoughts were once alive in the soul; the soul has died to the spiritual world. We bear within us not the living thoughts but the corpse of the thoughts.

This is the picture presented by the spectacle of birth—the side of earthly life opposite to that of death. We speak more correctly than is usual in our time when we say: the spiritual in man dies through birth, the physical part of man dies through death.

If we find the approach to Anthroposophy through pondering on the phenomenon of death and so realising that our thinking is a corpse compared with pre-earthly thinking, our vista of man and of life on the Earth widens and we prepare in the right way to receive the teachings and the wisdom of Anthroposophy. The reason why it is so difficult for men to find the natural path to Anthroposophy is their erroneous conception of what is still present—although as a corpse—in earthly existence. To-day they place too high a value upon thinking but do not know what it really is: they know it only in its corpse-like character.

When we guide our thoughts in the direction I have been trying to indicate, the two sides of the eternal life of the human soul are brought into strong relief. In modern parlance there is only one word—a word fundamentally the offspring of human hopes—for the half of Eternity that begins now and has no end. We have only the word ‘Immortality,’ because the question of what happens after death is of foremost importance to the men of our time. All their interests in life are bound up with knowing what happens after death. But there were epochs in the evolution of humanity when something else was of importance too. With his more egoistic thinking to-day a man says: ‘What comes after death interests me because I should like to know whether my life will continue thereafter; what preceded birth or conception does not interest me.’ He does not think about pre-earthly life as he does about the life after death. But the Eternity of the human soul has these two sides: Immortality and ‘Unborn-ness.’ Earlier Mystery-languages of men who under the conditions prevailing in their day still had vision of the super-sensible world, had a word also for ‘Unborn-ness,’ whereas we can formulate one only with difficulty, by deliberately turning our minds to these matters. Thereby we are also led to realise the essential difference between the laws of Nature and the laws governing human, destiny.

Our human destiny seems, to begin with, to depend upon chance. Acting upon some urge or impulse, we achieve one thing or another and have to admit, in respect of ordinary life, that in innumerable cases the destiny of many a really good man brings him hard, painful and tragic experiences, whereas it will often happen that to one whose aims are far from good, life brings no hard but actually happy experiences.

With our ordinary, everyday consciousness we do not perceive the connection between what proceeds from our own soul and the destiny that befalls us. We see that the good may be followed by heavy blows of fate and that evil is not necessarily followed by anything except relatively favourable destiny. In the happenings of Nature we perceive how under the sway of necessity, effects follow causes, but in respect of the spiritual reality in which our normal life is contained this sway of necessity is not in evidence. Nevertheless an impartial survey of our life impels us to say: we ourselves have sought the stream of our destiny.

Let a man who has reached a certain age in this incarnation observe his earlier life quite objectively and impartially. He is, let us say, fifty years of age, and he surveys the course of the years back to childhood. He will then perceive how, following some inner urge, he himself made the approach to everything that befell him. It is not always a pleasant experience. But as he follows the events of his life backwards, he will be obliged to admit in respect of those that were really decisive that he made straight for those events in time, just as he may make straight for some point in space. The stream of destiny issues from ourselves. And so it is understandable when men such as Goethe's elderly friend Knebel say that observation of human life clearly reveals a plan running through it from beginning to end. True, this plan is not always such that in looking back over it a man will always insist that he would act in the same way again. But when he closely observes the details of his actions and their consequences, he will always perceive that an inner urge led from the earlier to the later. Thus are the various events in our lives explained. And this enables us to perceive that the law taking effect through our moral life of soul is entirely different from the law taking effect in the life of Nature. All this helps to create the attitude which should be adopted towards the spiritual investigator who from his vision of the spiritual world is as well able to describe the laws governing the forming of destiny as the naturalist is able to describe the laws of Nature. And to understand the working of spiritual law in the Universe is the task of Anthroposophy in our present age.

You will remember that in the book Occult Science: An Outline and elsewhere too, I have said that the Moon shining down upon us from the heavens was once united with the Earth, that at a certain point of time the physical Moon separated from the Earth and in a future age will again unite with it. Now it was not only the physical Moon that separated but with it went certain Beings who were on Earth when the physical Moon and the Earth were still one body. When we think of the spiritual treasures that have been contained in the evolution of humanity we shall be led inevitably to the conclusion that although in our present age men are exceedingly clever—and nearly all of them are—yet they are not truly wise. Treasures of wisdom, expressed not in an intellectual but in a more poetic, pictorial form, existed at the beginning of man's evolution on Earth, scattered through mankind by great Teachers, primeval Teachers who lived among men on Earth. These primeval Teachers were not incarnated in physical bodies, but only in etheric bodies and relations with them were different from relations between physical human beings. These Teachers moved about the Earth in etheric bodies and a man whose guide and leader they became felt in his soul their nearness to him. He felt something like an inspiration streaming into his soul; it was like an inner flashing up of truths, of visions too—for the teachings were imparted in a spiritual way. In that epoch of Earth evolution, beings were really of two categories: the visible and, for physical eyes, the invisible. Men did not clamour for sight of those beings who were not visible for they were able to receive their teachings without seeing them. Men heard the teachings rising up from within their souls and said to themselves: ‘One of the great primeval Teachers of humanity has now drawn near to me.’ No attempt was made to form any external pictures of these great Teachers. Men encountered them in spiritual experiences, they did not stretch out physical hands towards these Teachers, but encountered them nevertheless and felt something that was like a spiritual grasp of the hand.

It was these primeval Teachers who imparted to mankind the great treasures of wisdom of which only echoes have survived, even in creations such as the Vedas and the Vedanta philosophy. Even these great teachings of the East are no more than echoes. A primeval wisdom once spread among humanity on the Earth and then perished, in order that out of themselves, by their own volition, men might again be able to scale the heights to the spiritual world. Human freedom would not have been possible if the primeval Teachers had remained among men. Hence a comparatively short time after the Moon had separated from the Earth they followed in its wake, establishing their abode upon it. And there they have dwelt, supreme among the denizens of this Moon colony, ever since they separated from the Earth, leaving human beings to their own resources. Although we who pass from one earthly life to another no longer meet these great Teachers on Earth, we do so very shortly after passing through the gate of death. When the physical body has been laid aside at death, our etheric body expands and expands, but also becomes evanescent, and finally dissolves in the Universe. As soon as the etheric body has been laid aside a few days after death, we feel that our existence is no longer on the Earth but in the immediate environment of the Earth. When a few days have passed after death we feel that we are no longer living on the Earth; it is as though this terrestrial body has expanded as far as the sphere encircled by the orbit of the Moon. We feel that we are living on a magnified Earth; the Moon is no longer felt to be a separate body, but the whole sphere is felt as a unity, demarcated by the Moon's orbit; the Earth has expanded to become the Moon sphere, and has become spiritual. We are within the Moon sphere and there we remain for a considerable time after death. But to begin with we come together again with those spiritual Beings who at the beginning of man's existence on Earth were the great primeval Teachers. They are the first Beings whom we encounter in the Cosmos after our death; we eventually come again into their realm and there undergo a remarkable experience.

It might seem easy to picture existence after death—I shall still have to speak of its duration—as being shadowy in comparison with the life on Earth which gives the impression of being so robust. We can take hold of the things of earthly life; they, like physical men, are solid, compact; we say that something is real when we can actually take hold of it. But after death this robust earthly life seems like a dream, for entry into the Moon sphere brings us into an existence where everything seems to be much more real, much more saturated with reality than can ever be the case on Earth. This is because the great primeval Teachers of humanity who continue their existence in the Moon sphere permeate us with their own being, and enable everything to appear to us with greater reality than that which, as men of the Earth, we experience in the things of the world. And what is it that we experience in the Moon sphere?

Our experience of earthly life is, after all, fragmentary. Looking back over earthly life with ordinary consciousness, it appears to us as a single, continuous stream. But what has it been in reality? A day that has already become shadowy was followed by a night of which ordinary consciousness has no remembrance. Another day is followed by another night—and so it goes on. In memory we string together only the days but in a true retrospect the days must always be interrupted by what we have experienced during the nights. Ordinary consciousness fails here, and with a certain justification, because it is extinguished in sleep. When we are among these Moon Beings who were once the primeval Teachers of humanity, we live through precisely what we experienced during the nights here on the Earth. The length of time this form of existence in the Moon sphere lasts can therefore be computed. If a man is not an abnormally long sleeper he spends about one third of the duration of his earthly life in sleep. And life in the Moon sphere lasts for just so long, that is to say, for about one third of the duration of the life on Earth. A man who reaches the age of twenty spends about seven years in the Moon sphere; one who reaches the age of sixty, about twenty years, and so on. We live among these Beings and they permeate us with their form of existence.

But in order to understand life in this sphere we must think of what a man becomes when the physical body is laid aside. This is within the ken of an Initiate, and also of the dead. The moment a man has left the physical body behind at death, he is within the world that is outside that body. If as I stand here I were to go out of my body, I should first of all be within this table here, and then more and more deeply within everything around me in the world—only not inside my own skin. What was hitherto my inner world now becomes my outer world, and everything that was formerly my outer world becomes my inner world. My moral life too, becomes outer world. Suppose that I once gave another person a box on the ear in anger and my action made a grave moral impression upon him. Now I live backwards over my life to its fortieth year when I injured him in this way; in my life I may have laughed about the incident, but now I experience, not what I experienced at the time, but his physical pain, his moral suffering. With my whole being I am within him. In reality it was the same every night during sleep, but then it remained below the level of consciousness; it was a picture only, not an actual experience. After death, when we are permeated with the substance of the great primeval Teachers in the Moon sphere, the experience is infinitely more intense than it was on Earth. What on Earth is like a dream, is in yonder world a far stronger reality—and this is what we experience. This same intense reality is experienced, too, by one who with clairvoyant consciousness is able to follow a human being on his way after death and, through the attainment of Inspiration and super-sensible vision, to live with him as a real presence. Then we realise that the experiences through which men pass after death have far greater intensity and reality than the experiences undergone before death. And to experience what a human being is undergoing in his existence after death makes an incomparably stronger impression than earthly influences can ever make. To give you an example.—

Some of you will certainly be familiar with the figure of Strader in my Mystery Plays. The figure of Strader is drawn more or less from real life; such a personality existed and interested me profoundly. I followed the external life of this personality who is portrayed, with certain poetic modifications, in the figure of Strader. You know that I have written four Mystery Plays, in the last of which Strader dies. In 1913, when this fourth play was written, I could do no otherwise than let Strader die. And why? As long as the prototype of Strader was living in the physical world, my attention had been focused upon that prototype. But in the meantime this prototype had died. The whole man interested me so deeply that I continued to follow him, and the impressions coming from his life after death were so strong that they completely extinguished all interest in what he had been in his life on Earth. Not that the sympathy had waned, but it was simply not adequate after one had followed what he was experiencing after his physical death. In order to give these tremendously strong impressions some kind of poetic form, I was obliged to let Strader die, because his prototype had passed into the after-death existence—and the impressions coming from that were infinitely stronger than those of his earlier life on Earth.

This had practical consequences. One or two friends guessed who Strader's prototype had been in real life and with a certain noble devotedness set about investigating his literary estate. When with great delight they brought their findings to me, I was obliged, involuntarily, to be rather discourteous, because these findings did not interest me in the slightest. The strength of the impressions of the life after death effaced any interest in relics of the earthly life brought me by friends. And so indeed it is. These impressions, which are due to the fact that the Moon Beings imbue their very substance into man, drown everything that can be experienced in earthly life and infuse reality into existence. Hence, too, the compensatory deed is fraught with greater reality, since it results from experience of what a particular action signified to the one against whom it was directed. And our experience of what the other suffered is stronger than that caused in us by our own action.

Out of the experiences we undergo after death in the realm of the great primeval Teachers of humanity, the first seed of karma is formed. For there we resolve to make compensation for what we have done. Resolves, intentions, here take actual effect. On Earth the good does not always seem to be followed by good, nor evil by evil. But the resolves taken in a world of far greater reality than the earthly world, the experience that we ourselves must make compensation for what we have done—these resolves will lead in the later life to actual adjustment.

It is my intention to describe to you how karma gradually takes shape for a new life when, having lived through the time between death and rebirth, a man appears again in another incarnation. During the first period after death, through our communion with the Moon Beings, we form the resolve to fulfil our karma. I shall therefore try to give you a concrete picture of the stages by which in the life between death and a new birth, man's karma is formulated.

Today let us try to add something to what is already familiar to us. What I have to say may be useful to some of you in that it will lead to a more exact idea of the nature of man and his relationship to the cosmos.

Anthroposophists often hear objections to spiritual science from outsiders. Scholars and laymen alike criticize the division of man into the four members of physical body, etheric body, astral body and ego.¹ These skeptics often say that perhaps one who has developed hidden soul forces may be able to see these things but there is no reason why one who has not should concern himself with such ideas. It should be emphasized, however, that life itself, if one is attentive to it, confirms what spiritual science has to say. Furthermore, the things anthroposophy has to teach can be extremely useful in everyday life. This usefulness, which is not meant to be taken pragmatically, gradually comes to carry conviction even for those who are not particularly inclined to concern themselves with clairvoyant perception.

Now let's consider nervousness. It is well-known today that there are many people who complain of nervousness and all that this implies, and we are hardly surprised when the statement is made that there is none who is not afflicted. Considering present social conditions to which all this nervousness can be attributed, such a statement can be readily understood.

Nervousness becomes manifest in a variety of ways, most obviously perhaps when a person becomes an emotional fidgety-gibbet, that is to say, someone who constantly jumps from one thought to another and is unable to hold a single thought in his head, let alone carry it through to a conclusion. Such constant scurrying in the inner life is the most common form of nervousness. Another is one in which people do not know what to do with themselves and are unable to make anything of themselves. When called upon to make a decision in a given situation, they are at a loss for an answer. This condition can lead to more serious symptoms that may finally be expressed in various forms of disease that simulate organic illnesses in a most deceptive way. Gastric disturbances are an example. Many other conditions might be mentioned, but who in our time does not know of them? We need only mention the “political alcoholism” that has pervaded the important events of public life. This expression was coined because of the way political affairs in Europe have been conducted during recent months. There has been no little talk about it since people began to notice how unpleasantly the prevailing nervousness is making itself felt.

If people remain as they are, we need not doubt but that there will be no improvement in the near future. The prospects of change are by no means hopeful. There are many harmful factors strongly influencing our lives that pass like an epidemic from person to person and thus those who are weak also become infected.

It is extremely harmful for our time that many of the men who hold high and responsible positions in public life have had to study as one does today. There are whole branches of learning that are taught in such a way that throughout the entire school year the student will be unable to spend his time and energy really thinking through what he has heard from his professors. As a result, when he is faced with an exam, he is forced to cram for it. This cramming, however, is dreadful because it provides no real connection of interest of the soul with the subject matter that the student is to be examined in. No wonder the prevailing opinion of the student often is one of wanting to forget as soon as possible what he has just had to learn!

What are the consequences of these educational methods? In some respects, men are no doubt receiving the training needed to take part in public life. But, as a result of their schooling, they are not inwardly united with their work. They feel remote from it. Now there is nothing worse than to feel remote in your heart from the things you have to do with your head. It is not only repugnant to sensitive people, but it also acts most adversely on the strength of the etheric body. Thus, because of the tenuous interest that may exist in the core of a person's soul for his professional pursuits, his etheric body is gradually weakened. Precisely the opposite effects are obtained, however, when anthroposophy is taken up in a healthy way. A man will not merely learn that he consists of physical body, etheric body, astral body and ego. He will also come to behave in such a way that these members unfold strongly and harmoniously in him.

Often in anthroposophy, even a simple experiment repeated with diligence can work wonders. Let me speak in detail, for example, of forgetfulness, so common and such a nuisance, but also so significant in our lives. Strange as it may seem, anthroposophy shows it to be harmful to health, and that many upsets bordering on severe illness can be avoided if people would only be less forgetful. And who can claim to be exempt, since there is no one who is not forgetful to some degree. Just consider the numerous cases in which people can never find where they put things. One has lost his pencil, another cannot find his cufflinks, etc., etc., all of which seems trivial but such things do, after all, occur often enough in life.

There is a good exercise for gradually curing such forgetfulness. Suppose, for example, a lady is forever putting her brooch down when she takes it off in the evening, and then cannot find it in the morning. You might think the best cure for her forgetfulness would be to remember to put it always in the same place. There is, however, a far more effective means of remembering where it is. This does not, of course, apply to all objects but in this case the lady should say to herself, “I will put my brooch in a different place each evening, but as I do so I will hold the thought in mind that I have put it in a particular spot. Then I will form a clear picture in my mind of all the surroundings. Having done this, I will go quietly away. I realize that if I only do this once, I probably will not succeed, but if I make a habit of it, I will find that my forgetfulness gradually disappears.”

This exercise is based on the fact that the person's ego is brought consciously into connection with the deed he does, and also that he forms a picture of it. Connecting the ego, that is, the spiritual kernel of man's being, in this way with a pictorial image, sharpens memory. Such an exercise can be quite useful in helping us to become less forgetful.

Further results can also be attained from such an exercise. When it becomes habit to hold such thoughts when things are put aside, it represents a strengthening of the etheric body, which, as we know, is the bearer of memory. But now assume you have advised someone to do this exercise not because he is forgetful but because he is nervous. It will prove to be an excellent cure. His etheric body will be strengthened and the nervous tendencies will disappear. In such cases, life itself demonstrates that what spiritual science teaches is correct.

Here is another example that may also appear trivial on the surface. You know that the physical and etheric bodies are intimately connected. Now anyone with a healthy soul will be moved to compassion for clerical workers and others whose professions demand a great deal of writing. Perhaps you have noticed the strange movements they make in the air whenever they are about to write. Actually, with some of them the movements are not so extreme and they may only give a kind of jerk when they write, a jerk repeated for every up and down stroke. You can see the jerking in the writing. This condition is easily understood through spiritual science. In a healthy human being the etheric body, guided by the astral body, is always able to permeate the physical body. Thus, the physical body is normally the servant of the etheric body. When, undirected by the astral body, the physical body executes movements on its own, it is symptomatic of an unhealthy condition. These jerks represent the subordination of the etheric to the physical body, and denote that the weak etheric body is no longer fully able to direct the physical. Such a relationship between the physical and etheric bodies lies at the occult foundation of every form of cramp or convulsion. Here the physical body has become dominant and makes movements on its own, whereas in a healthy man all his movements are subordinated to the will of the astral body working through the etheric.

Again, there is a way of helping a person with such symptoms, provided the condition has not progressed too far, if one takes into account the occult facts. In this case we must recognize the existence and efficacy of the etheric body and try to strengthen it. Imagine someone so dissipated that his fingers get to shaking and jerking when he tries to write. You certainly would do well to advise him to write less and take a good vacation, but better still you might also recommend that he try to acquire a different handwriting. Tell him to stop writing automatically and try practicing for fifteen minutes a day to pay attention to the way he forms the letters he writes. Tell him to try to shape his handwriting differently and to cultivate the habit of drawing the letters. The point here is that when a man consciously changes his handwriting, he is obliged to pay attention to, and to bring the innermost core of his being into connection with what he is doing. The etheric body is strengthened in this way and the person is made healthier.

It would not be a bad idea to introduce such exercises systematically into the classroom to strengthen the etheric body even in childhood. But, even though anthroposophy can give such pedagogical advice, it will doubtless be a long time before leading educators will consider it anything but foolish. Nevertheless, suppose that children were first taught to write a particular style of penmanship and after a few years were expected to acquire an entirely different character in their handwriting. The change, and the conscious attention it would involve, would result in a remarkable strengthening of the etheric body.

So you see, something can be done to strengthen the etheric body. This is of immense importance because in our time weakness of the etheric body leads to many unhealthy conditions. What has been indicated here represents a definite way of working upon the etheric body. When these exercises are practiced, an actual force is applied to the etheric body that certainly could not be applied if the existence of this body were denied. Surely, however, the effects of the force, when they become apparent, demonstrate the existence of the etheric body.

The etheric body can be strengthened by performing another exercise, in this case, for the improvement of memory. By thinking through events, not only in the way they occurred but also in reverse sequence, that is, by starting at the end of an event and pursuing it through to the beginning, will help to make the etheric body stronger. Historical events, for example, which are usually learned in chronological sequence, can be followed backwards. Or a play or story can be thought through in reverse from end to beginning. Such exercises when done thoroughly are highly effective in consolidating and strengthening the etheric body.

When you come to think of it, it soon becomes apparent that people do not do the things that would contribute to the strengthening of the etheric body. The restless daily bustle of modern life does not allow them the opportunity to come to that inner quiet required for such exercises, and in the evening after the day's work they are generally too tired to be bothered. Should spiritual science begin to penetrate their souls, however, people would soon see how many things done in the bustle of modern life could be dispensed with, and they would find the time to practice such exercises. They also would become aware of the positive results that could be achieved if such exercises were carefully applied in education.

Another little exercise may be mentioned here. If it has not been cultivated from early youth, it is, perhaps, not quite so useful in later life. Nevertheless, it is still a good exercise to practice in later years. With certain things we do, no matter whether or not they are of enduring importance, it is good practice to look carefully at what is being done. This is comparatively easy in writing and I am quite sure many people would soon correct their hideous handwriting if they really looked at the letters.

In still another exercise a person should endeavor to watch himself the way he walks, moves his head, laughs, etc. In short, he should try to form a clear picture of his movements and gestures. Few people actually know what they look like when they are walking, for instance. While it is good to make this experiment, it should not be prolonged because it would quickly lead to vanity. Quite apart from the fact that it can be corrective of undesirable habits, this exercise also tends to consolidate the etheric body. When a man cultivates an awareness of his gestures and involuntary actions, the control of the astral becomes increasingly stronger over the etheric. Thus, he also becomes able, if necessary, to suppress certain actions or movements out of his free will.

It is an excellent accomplishment to be able to do quite differently the things we do out of habit. Nowadays, people only alter their handwriting for unlawful purposes, but I am not advocating a school of forgery when I suggest that if one changes one's handwriting honestly, it will help to consolidate one's etheric body. The point is that it is good to be able to do quite differently on occasion the things we do habitually. This does not mean that we need become fanatical about the indifferent use of our right and left hands. If a man, however, is occasionally able to do with his left hand what he commonly does with the right, he will strengthen the control of his astral over his etheric body.

The cultivation of the will, as we may call it, is most important. I have already mentioned how nervousness often makes it impossible for people to know what they should do. They do not know their desires, or even what they should desire. This may be regarded as a weakness of the will that is due to an insufficient control of the ego over the astral body. Some people do not know what they want and, if they do, they never manage to carry it out. Others, still, cannot bring themselves to will firmly what they should.

The way to strengthen one's will is not necessarily to carry out something one wishes, provided, of course, it will do no harm to leave the wish unfulfilled. Just examine your life and you will find countless desires it would no doubt be nice to satisfy, but equally possible to leave unsatisfied. Fulfillment of them would give you pleasure, but you can quite well do without. If you set out to examine yourself systematically in this way, every restraint will signify additional strength of the will, that is, strength of the ego over the astral body. If we subject ourselves to this procedure in later life, it becomes possible to make good much that has been neglected in our earlier education.

Let me emphasize that it is not easy to apply what has just been described in the education of the child. If a father, for example, denies a wish of his son that he could fulfill, he is apt to awaken the boy's antipathy. Since it is thus possible to arouse antipathy, you might say that the non- fulfillment of wishes in education is a doubtfully correct principle. What, then, is to be done? The answer is for the person guiding the child or pupil to deny himself the wishes in such a way that the child becomes aware of the denial. There is a strong imitative impulse at work here in the child, especially during the first seven years, and it will soon become evident that he will follow the example of his elders and also deny himself wishes. What is hereby achieved is of untold importance. When, through our interest in anthroposophy, our thoughts are directed in the right way, we come to know spiritual science not only as theory but as a wisdom of life that sustains and carries us forward.

A most important means of strengthening the control of the ego over the astral body was presented here in two recent lectures.² In them I discussed the importance of being flexible enough to consider what is said not only for, but also against, an issue to be able, as it were, to see both sides of a problem. Generally, people see only one side, but there is really no problem in life that should be treated this way. Pros and cons are never lacking. We would do well to acquire the habit of always adducing the pros as well as the cons in a case. Being what they are, human vanity and egoism usually favor what one wants to do. Therefore, it is also good to list the reasons against.

The fact is that man would so much like to be “good” that he is often convinced he will be if he does the things there are so many reasons in favor of doing, and disregards the things there are so many reasons against. It is an uncomfortable fact to have to realize, but there are always many possible objections to practically everything we do. People are not nearly as good as they think. That is a universal truth, a truism, but it can become an effective truth when it is made a practice in everything that is done to consider also what might be left undone.

The results to be attained by these means can be clarified by an example. No doubt you have met people so weak-willed that they would rather let others take care of their affairs. They would rather sit around asking themselves what they should do than find reasons in themselves to act. What I am now going to say must also be conceived as having many cons as well as pros. Assume that one of these weak-willed people is confronted by two others. One of them says, “Do this.” The other says, “Don't.” The one whose will exerts the stronger influence on the weak-willed person will be the victor. This is a most significant phenomenon because the decision of “yes” or “no” made by the weak-willed person will have been brought about by the adviser whose strength of will was the greater.

In contrast, however, suppose that I stand alone and quite independently face in my own heart the necessity of making a “yes” or “no” decision. Then, having answered “yes,” suppose I go forth and do what must be done. This “yes” will have released a strong force within me. When you thus place yourself in consciousness before a choice of alternatives, you allow strength to prevail over weakness simply from the manner in which your decision is made. This is important because in this way the control of the ego over the astral body is greatly strengthened. Try to carry out what I have just described and you will find it will do much to strengthen your will.

This problem, however, also has its darker side. You will not strengthen but only weaken your will if, instead of acting under the influence of what speaks for one course as opposed to another, you were out of slackness to do nothing. Seemingly you will have followed the “no” direction, but in reality you will have been merely lax and easy going. If you feel limp and weary, it would be better not to attempt to make a choice until you are inwardly strong and know that you can really follow through with the eventual pros and cons you place before your soul. It is obvious that such things must be brought before the soul at the right time.

The control of the ego over the astral body is also strengthened when we witness from our souls everything that creates a barrier between us and the surrounding world. The anthroposophist, however, should not feel that he should repress justified criticism if it is objective. On the contrary, it would represent a weakness to advocate the bad in place of the good, and one need not do this. But we must be able to distinguish something that is to be criticized objectively from something that we find exasperating simply because of its effect on ourselves. The more we make ourselves independent of what confronts us, the better. Thus it is good to practice self-denial in not considering bad in our fellow-men the things we consider bad only because they are bad for us. In other words, we should not apply our judgment only where we ourselves are not involved. This is really difficult to apply in life. When a man has lied to you, for instance, it is not easy to restrain your antipathy, but having caught him in it you should not immediately jump to conclusions. There is another way. We can observe from day to day how he acts and speaks and let this, rather than what he has done to us, form a basis for our judgment. Then you are taking into consideration what there is in the man himself and are not basing your judgment on the effect his conduct has made on you. Your personal relationship with him should be disregarded in order that you may view him quite objectively.

It is advisable for the strengthening of the ego to reflect on the fact that in all cases we might well refrain from a considerable portion of the judgments we pronounce. It would be more than enough if but a tenth of them were experienced in our souls. Our lives would by no means be impoverished thereby.

These may seem like small details I have given here, but it must also be our task now and again to consider such problems. Then, in order to lead purposeful, healthy lives, we see how differently life must be grasped than is ordinarily the case. It is not always right to send to the drug store for medicine when a man is ill. What is important is to order life in such a way that people become less susceptible to illnesses and that they have a less oppressive effect. They will become less oppressive when we strengthen the influence of the ego over the astral body, the astral body over the etheric, and the etheric body over the physical. Self-education and an influence upon the education of children can follow from our fundamental anthroposophical convictions.

• 1. Spritual science views man as a fourfold being:
  
  The physical-mineral body man has in common with the mineral kingdom.
  
  The etheric or life body is the carrier of all life and growth forces. It is the element man has in common with the plant kingdom. Plants have physical and etheric bodies.
  
  The astral body is the carrier of feelings, instincts, etc., that man has in common with the animals, which possess a physical, etheric, and astral body.
  
  The ego, unique spark of divinity in man. It makes possible self-awareness and enables man to become a free being capable of choice between good and evil.
  
  —Translator
  
  
• 2. How to Disprove Theosophy, January 8, 1912; How to prove Theosophy, January 10, 1912. These lectures have not yet been published in English.

We have seen how the Mysteries provided human beings with a conscious connection to the world in such a way that this connection could be portrayed in the yearly cycle of festivals. In particular we have seen how Easter developed out of the principle of initiation. It should be obvious from all that has been said that the Mysteries played a highly significant role in humanity's development. Indeed, in ancient times essentially all of humanity's spiritual life and development originated within the Mysteries. To put it in modern terms, the Mysteries wielded great power in the overall guidance of spiritual life.

Human beings, however, were destined to achieve freedom, which meant that the Mysteries' powerful influence had to diminish and for a time leave human beings more or less to their own devices. Although today it can hardly be said that we have already achieved true inner freedom and are ready to proceed with the next evolutionary step, still a significant number of people have gone through incarnations in which the power of the Mysteries has been less palpable than it was in earlier times. The fruit of these incarnations, although not yet ripe, is alive in peoples' souls. And when an age finally dawns that is once again more spiritual, the current ignorance will be overcome. People will then freely greet with esteem and reverence the spiritual knowledge and experience that can be achieved through modern initiation. For without esteem and reverence, neither knowledge nor humanity's spiritual life would be possible.

One of the purposes of the festivals is to try to cultivate this reverence in ourselves by understanding how the spiritual has developed throughout human history. Through the festivals we can learn to look very intimately at how historical events pass spiritual contents on from one age to another. For even though human beings are the most fundamental link in the chain of historical development, in that they reincarnate and thereby carry experiences of earlier epochs into later ones, nevertheless each life is lived in a particular milieu, of which the Mysteries are of course a highly significant part. A most important factor for the progress of humanity is the carrying of the contents of Mystery experiences into later incarnations, where they are encountered again, either in new Mysteries, which in turn have their effect upon humanity as a whole, or in some other form of knowledge.

It is in some other form of knowledge that past Mystery wisdom must be experienced in our time, for the actual Mysteries have all but disappeared from outer life, and must rise again. I might say that if the impulse originating from the Christmas Conference that was held here at the Goetheanum truly takes hold within the Anthroposophical Society, then the Society, inasmuch as it leads to the Classes, which have already begun to be established, will become the basis for a renewal of the Mysteries. [The School for Spiritual Science, which was founded at the Christmas Conference in 1923, was divided into subject sections. In addition, the esoteric training was to progress through three classes, only the first of which had been established before Rudolf Steiner died in 1925. ] The Anthroposophical Society must consciously cultivate this renewal. The Society was, after all, witness to an event that, like the burning of the Temple at Ephesus, can be turned to good historical account. In both cases a grievous wrong was perpetrated. However, what is a terrible wrong on one level can turn out to be useful for human freedom on another level. Such harrowing events can indeed call forth a true step forward in human evolution.

To understand such matters we must examine them, as I mentioned before, on as intimate a level as possible. We must look at the particular way in which the world's spirituality lived within the Mysteries.

As I indicated yesterday, the fixing of Easter's date grew out of a spiritual appreciation of the constellation of the sun and the moon. I also indicated that moon-beings observe the planets, and that these observations guide human beings in their descent from pre-earthly into earthly life, guide them in the formation of their etheric bodies. Now in order to understand how the lunar forces or, one might say, the spiritual observatory on the moon makes etheric forces available to human beings, we can look to the cosmos; for, as we have had occasion to see, it is inscribed there, it exists there as a fact. However, it is also important to appreciate the interest human beings have taken in these matters throughout history. And that interest was nowhere more sincere than in the Mysteries at Ephesus.

Every aspect of the service to the goddess of Ephesus, known exoterically as Artemis, was designed to give an experience of the creative spiritual forces pervading the cosmic ether. When the participants in the Mysteries approached the statue of the goddess, they had the sensation of hearing her speak, in words such as this: “I delight in all that bears fruit within the vast cosmic ether.”

To hear the goddess thus express her heartfelt delight in everything that grows, buds, and sprouts within the cosmic ether was a truly profound experience. Indeed, the spiritual atmosphere of Ephesus was aglow with heartfelt sympathy for all budding and sprouting things. The Mysteries there were instituted in such a way that nowhere else could one find such sympathy with vegetative growth, with the budding and sprouting of the earth into the plant world.

One consequence of this was that the lessons, if I may call them that, that dealt with the mystery of the moon, of which I spoke yesterday, could be given at Ephesus with particular force and clarity. As a result of such instruction, each student was able to experience himself as a figure of light formed by the moon. One exercise in particular directly placed a person capable of performing it into a process of building himself up out of sunlight transformed by the moon. In the midst of this the sounds I, O, A * rang forth, as if emanating from the sun.

[*Translator's note: Pronounced as in English “eagle,” “boat,” “father.”]

These sounds, the Mystery student knew, enlivened his ego and astral body. I, O: ego, astral body, and with A, the approach of the luminous etheric body: I, O, A. As these sounds vibrated within him, he experienced himself as ego, as astral body, and as etheric body. Then, as if resounding from the earth, for the student was now outside the earth, came the sounds eh-v, which mingled with the I, O, A.

[IMAGE REMOVED FROM PREVIEW]

In this word, IehOvA, the Mystery student experienced himself as a complete human being. Through the consonants, he felt a premonition of his earthly physical body. These consonants are bound up with the vowels, I O A, which express the ego, astral body, and etheric body.

It was through such immersion in the word IehOvA that the Ephesian apprentice was able to experience the final stages of his descent out of the spiritual world. As he did so, however, he felt himself living within the light. Now truly human, he was a sounding ego and sounding astral body within a light-filled etheric body. Sound within light—such is the cosmic human being.

In this way it was possible to take in what is visible in the cosmos, just as what happens in the earth's physical surroundings can be taken in through the eyes.

While carrying I O A within himself, the Ephesian student felt himself transported to the sphere of the moon, where he shared in the observations that could be made from there. In this condition he was still a human being in general, undifferentiated; only upon descending to earth did he become man or woman.

It was a pre-earthly state into which the student was transported, a state preparatory to the descent to Earth. In the Ephesian Mysteries this self-elevation into the sphere of the moon was an especially vivid experience, which the initiates inwardly cherished, and whose content might be expressed in the following words:

Every Ephesian bore this reality within himself, counting it among the most important things that permeated his being. Indeed, he felt himself to be truly human when these verses sounded in his ears, to use a somewhat trivial expression. For he associated them with a newly-awakened consciousness of his connection with all the planets through his etheric body's forces. The verses, pregnant with meaning, were addressed by the cosmos to the etheric body:

The human being is experiencing himself here within the power of the shining moon.

Creative tones resonate forth from Mars. Then comes the force that animates our limbs, makes us into beings of movement:

Jupiter sends forth its rays:

As does Venus:

So that Saturn may gather all together and complete our inner and outer development, preparing us to descend to Earth and to clothe ourselves in a physical body, so that we might live on Earth as physical beings who carry the god within us:

From these descriptions you may gather that a brilliant inner light permeated the spiritual life of Ephesus. In fact, all that had ever been known about humanity's true stature within the cosmos was gathered and preserved there in the concept of Easter.

Yesterday I mentioned that certain people wandered from place to place in order to experience the totality of Mystery wisdom. Of these, many expressed wonder at the richness of the spiritual life at Ephesus. They assure us repeatedly that nowhere but there could they perceive so clearly and richly the harmony of the spheres as heard from the standpoint of the moon. The most brilliant astral light of the cosmos appeared to them there: they sensed it in the sunlight glimmering around the moon, pervading that light with spirit in the same way that the human soul pervades the physical body. Nowhere else than in Ephesus could they experience this, at least not with the same sense of joy or artistic vision.

Such was the Mystery center that went up in flames through the deed of a criminal or a madman. Ephesian initiates later reincarnated in Aristotle and Alexander, as I mentioned at the Christmas Conference. [Alexander the Great, 356–323 B.C., king of Macedonia 336–323, conqueror of Greek city-states and of the Persian empire. Pupil of Aristotle.
Aristotle, 384–322 B.C. Greek philosopher, pupil of Plato. Tutor of Alexander the Great.] These individualities then came into contact with what remained of the Mysteries of Samothrace.

As an example of how a seemingly meaningless outer coincidence can actually be of great significance in the world's spiritual evolution, I may mention, as I have before, indeed for many years now, that the temple at Ephesus was burning at the very moment as Alexander the Great was born. As it burned, however, something else happened as well.

Consider for a moment how much the devotees of the temple had experienced throughout the centuries, how much spiritual light and wisdom had passed through its halls. All that was passed on to the cosmic ether by the flames. One might indeed say that the temple's continuous, concealed celebration of Easter was henceforth inscribed, although in somewhat less legible characters, into the vault of the heavens, to the extent that that vault is etheric. This is also true of much other human wisdom as well. Surrounded in ancient times by temple walls, it later escaped and was written into the cosmic ether, where those who have risen to true Imagination may perceive it directly. Because of this, Imagination may be said to be an interpreter of the secrets of the stars. It is the key to former temple secrets now inscribed into the cosmic ether.

The same thought may be expressed in another way. Imagine that you are looking at a crystal clear night sky, allowing your perceptions to sink deep into your soul. Provided you are properly prepared, the forms of the constellations, the movements of the planets will all begin to transform themselves into something like a cosmic script. And by reading this script you will grasp the outlines of the mystery of the moon, which I set forth yesterday. Such things can be read in the cosmic script, provided the stars are no longer seen merely as objects of mathematical and mechanical calculation, but as letters of a cosmic alphabet.

To continue with the Ephesian Mysteries: as I mentioned, Aristotle and Alexander came into contact with the Cabeirian Mysteries in Samothrace at a time when all the ancient Mysteries were in decline. At Samothrace, however, these Mysteries were remembered and preserved, even practiced. Under their influence, Alexander and Aristotle experienced something akin to a memory of Ephesus, in whose spiritual life both had of course participated in an earlier incarnation. Once more the I O A sounded forth for them, as well as the verses:

Cosmic-born being, thou clothed in light,
Strengthened by sun in the realm of moon's might,

Blessed art thou by Mars' creative ringing
And Mercury's swiftness, mobility bringing,

Illumined by wisdom from Jupiter raying
And by Venus's beauty, love portraying—

So that Saturn's venerable spirit-ways
Might consecrate thee to the world of space and time.

But this was more than just a memory of times past. Rather, it gave them the strength to create something new, something unusual and hence little regarded by humankind. Before I reveal it, you must understand just what kind of creation it was.

Take any significant work of literature, for example, the Bhagavad Gita, or Goethe's Faust, or Iphigenia, in short, any work that you admire, and think about its richness and powerful content. Now, how is that content transmitted to you? Let us assume that it was transmitted in the usual way, that is, that at some point in your life, you read it. Physically speaking, what precisely did you have before you? Nothing but combinations of letters of the alphabet on paper. The entire magnificent content comes to you through mere combinations of the twenty odd letters of the alphabet. But provided you can read, something comes to life through these twenty odd letters that enables you to experience the entire rich content of Goethe's Faust.

On the other hand, you may decide that the alphabet is a frightfully boring thing, that such a concatenation of letters is the most abstract thing imaginable. And yet these little abstract letters, properly combined, can give you all of Goethe's Faust!

When Aristotle and Alexander heard the celestial harmonies once again at Samothrace, they realized what the burning of the temple at Ephesus had meant. They perceived that the Ephesian Mysteries had been carried out by the flames into the vast cosmic ether. At that moment they became inspired to found the cosmic script, which is composed not of letters of the alphabet, but of thoughts.

Thus the letters of the cosmic script were discovered, which in their own way are as abstract as the alphabet:

What we have here is a collection of concepts, first introduced by Aristotle to his pupil Alexander. One can learn to use them in much the same way that one learns to use the letters of the alphabet and read the cosmic script with them.

In later times, particularly in the abstract phase of scholastic logic, a very unusual thing occurred. Imagine a school in which the students are taught not to read, but rather only to learn the various letters of the alphabet in every imaginable combination—ac, ab, ae, and so on. In essence, this is what happened to Aristotelian logic. Works on logic would enumerate the above concepts, called categories. Students would learn them by heart, but not know what else to do with them next. It was as if they learned the alphabet but never learned to spell.

In a way, the concepts of quantity, quality, relation, and so on, are as simple as the letters of the alphabet, but knowledge of them is required in order to read in the cosmic script, just as to read Faust one must know the alphabet. And in essence, all past and future achievements of anthroposophy are experienced in terms of these concepts. For all the secrets of the physical and spiritual worlds are contained in them. These simple concepts, in other words, constitute the alphabet of the cosmos.

Starting in the time of Alexander, the earlier, direct perceptions characteristic of practices at Ephesus were replaced by something deeply hidden, something esoteric, that really began to develop only during the Middle Ages and that is embodied in the above-mentioned eight concepts (they may actually be expanded to ten). We are learning to live more and more with these, but we must strive to keep them as alive in our souls as the letters of the alphabet are when we read any rich and spiritual work of literature.

And so you see how ten concepts, whose illuminating and effective power has yet to be rediscovered, came to embody an enormous wisdom known instinctively for thousands of years. And although this light-filled wisdom lies, as it were, in the grave, someday it will rise again. People will then be able to read once again in the cosmic script, and to experience the resurrection of what has been hidden in the time between the two spiritual epochs.

It is of course our mission, my dear friends, to bring to light what has been hidden. We are here, after all, to find the human meaning of Easter. On another occasion I said that anthroposophy is a Christmas experience, but in all its endeavors it is also an Easter experience, a resurrection experience, bound up with the experience of the grave. It is essential, particularly at an Easter gathering such as this, to experience something of the solemnity, if I may put it that way, of our anthroposophical striving. We should sense the presence of a spiritual being just beyond the threshold to whom we can go and say: “How blessed mankind once was by divine-spiritual revelation! How glorious that revelation was in the temple at Ephesus! Now all that is buried; where must I dig for it?” To which the being beyond the threshold will reply, just as another did on a similar occasion, “What you seek is no longer here; it is in your hearts, if only you know how to open them.”

Anthroposophy is indeed in people's hearts, and these hearts need only be opened in the right way. That should be our conviction, and if it is, we shall be led back, not instinctively as in ancient times but in full awareness, to the wisdom that lived and shone in the Mysteries.

I offer you these Easter words in the hope that they might reach your hearts, for by devotedly cultivating the solemn mood that anthroposophy can enkindle within our souls, we reach up into the spiritual world. At the same time, this solemn mood is connected with the Christmas impulse given at Dornach, which must not be allowed to remain abstract or intellectual, but must issue from the heart. Avoiding both joylessness and sentimentality, it must be a natural expression of the solemn facts.

Just as the fire of Ephesus flared anew within the hearts of Aristotle and Alexander, after scorching the cosmic ether and revealing to them the secrets that they compressed into the simplest of forms, just as they used the burning of Ephesus, so too must we—and this may be said in all modesty—be able to make use of what the flames of the Goetheanum carried out into the ether as the substance of our anthroposophical aims, both past and to come.

It was in keeping with this, my dear friends, that at Christmas time, at the beginning of the new year, the very time of year in which our misfortune occurred, we were permitted to let issue forth a new impulse from the Goetheanum. Why? Because we could feel that a previously earthly concern had been carried out by the flames into the vastness of the cosmos, and that because of this misfortune, what we represent is no longer a merely earthly concern, but rather of significance for the whole cosmic-etheric world. This world, filled with spiritual wisdom, has adopted the Goetheanum's cause, which was carried out by the flames. The Goetheanum impulses with which we imbue ourselves now stream in from the cosmos.

Take this any way you like; take it as a picture. But as a picture it points to a profound reality. To put it simply, since the impulse at Christmas all anthroposophical endeavor must be infused with esotericism. This is because impulses are now working their way in from the cosmos as a result of the astral light that streamed up from the burning Goetheanum. These impulses can strengthen the anthroposophical movement, provided we are in a position to receive them. If we are, then everything anthroposophical, including the Easter mood, will be sensed as an essential part of the whole that is anthroposophy.

The anthroposophical Easter mood convinces us that the spirit never dies, that though it may die to the world, it always rises again. Anthroposophy must base itself upon this spirit that rises ever anew from its eternal foundations.

Such is the feeling and concept of Easter that we may take into our hearts. And from this gathering, my dear friends, we shall carry away courage and strength for our work in other places.

As we are meeting together here for the first time today, let us speak of some intimate concerns of our spiritual science. We will discuss what concerns the evolution of the human individuality at first in somewhat general terms and next time in detail. We can understand the life of a single individual only when we also know the epoch in which he lives. The human soul evolves through the ages, progressing from one incarnation to another. The soul's faculties today are not the same as in earlier times. Human faculties have reached the point today at which human beings can perceive the world of the senses and can think it through inwardly. Before this epoch it was completely different, because human souls still possessed a certain dreamlike clairvoyance, one could say.

At that time, a person would not have been able to develop his consciousness of self, of his I. The ancient, dreamlike clairvoyance had first to disappear; he had to be limited to the world of the senses to be able, by means of a growing capacity for discernment of physical appearances, to arrive at the consciousness of his own self. In the future, he will win back the clairvoyance he once had and will at the same time be able to hold onto his self-consciousness.

This evolution has proceeded slowly and continuously; nevertheless, we can indicate the exact moment when the conscious condition of physical, sensible perception began. It was the year 3101 before Christ's appearance on earth. Until that time, there existed a natural clairvoyance. Then it gradually began to disappear, and the dark epoch called the lesser Kali Yuga began, in which the human soul could no longer perceive the spiritual world.

Let us imagine now the state of human souls at the onset of that dark epoch. In remembering past epochs, the human soul might say, “I once could behold spiritual beings; I could see into at least a part of the world where the ancient Rishis and Zoroaster were teachers, and I could listen to those great leaders and masters of old; I could hear the great leaders who spoke to me from the wisdom that arises from the spiritual world.” This feeling, however, became ever weaker in those souls.

Three thousand years after the beginning of that dark epoch, a new possibility arose for a human being to unite himself with the spiritual world. This possibility lay in the fact that a person could achieve union with the spiritual world through his I; that is, it was possible for him to perceive the spiritual world even though human perception was limited to the senses. It was through the incarnation of Christ that this possibility arose. All other great world leaders incarnated in such a way that their spiritual being united with an astral body. When we attempt to understand the essence of the Bodhisattvas, we find that their spiritual portion, which worked on earth, raised itself into higher worlds and was linked only to the astral body. In Christ alone do we find a divine-spiritual being in direct connection with a physical body. This means that the I of Jesus abandoned his physical, etheric, and astral sheaths, and the Christ incarnated Himself as the I within those sheaths so that the I of every human being can have a connection with the Christ. Consequently, we see that in earlier ages the great leaders of humanity could be so perceived that one could reach an understanding of their bond with the spiritual world only through pictures. Now, however, in contrast, the whole biography of Christ consists of facts that could come to expression in the physical world. In other words, the Christ event can be grasped with our intellect, with our physical mind. God had to descend to the physical world because the human faculty for perception could no longer raise itself above the world of the physical senses. For this reason came the mighty prophecy of John the Baptist that the disposition of the human soul must change so that the kingdom of heaven can draw near.

In earlier times one could approach the kingdom of heaven to some degree through human clairvoyance. Now one had to find it in Christ Himself through the medium of the senses. In order that humanity should not lose its link with the spiritual world during the dark age of Kali Yuga, Christ had to descend to the physical plane. The Dark Age lasted more than 5,000 years. We are living in the important time of the end of Kali Yuga. Since 1899, the Dark Age, which began in 3101 BC, has already run its course, and since then certain faculties of soul have slowly begun to develop that have not yet been recognized by human science. In this twentieth century of ours, new faculties of the human soul will gradually evolve in a portion of humanity. Before the end of the century, for instance, it will be possible to perceive the human etheric body. Another faculty will be to look inward and behold, as if in a dream, the picture, the counterpart, of a deed one is about to perform. Certain persons endowed in a particular way will have still another experience. What Paul experienced at Damascus, which was a personal experience for him, will become common experience for a certain number of people.

One can perceive the significance of this event in the twentieth century from the following. Paul could learn about everything that had happened in Palestine without its changing him from Saul to Paul. His condition of soul was such that he could not be convinced that the Christ lived in the man from Nazareth. At the event of Damascus, he could say for the first time with his clairvoyant consciousness: Christ exists! The people who will experience the event of Damascus in the twentieth century will receive direct knowledge of Christ. They will not require documentary evidence in order to recognize Christ, but they will have direct knowledge, as is today possessed only by the initiates. All the faculties that today can be acquired by means of initiation will in the future be universal faculties of humanity. This condition of soul, this experiencing of soul, is called in esotericism the “second coming of Christ.” Christ will not be incarnated again in a physical body, but He will appear in an etheric body as in the street near Damascus.

Christ incarnated on the physical plane when humanity had become limited to the physical body. We can repeat today the words of John the Baptist, “Repent! for the kingdom of heaven is at hand.” (“Change the disposition of your soul so that your own faculties open the spiritual world to you.”) Human beings with etheric clairvoyance will thus behold the Christ appearing before them in an etheric body. The faculties I have just described are lying like seeds in the soul. In the future they will be developed, and one will be able to say that the destiny of a person lies to a certain extent in his own hands. When this etheric vision appears, however, it will be necessary for people to know the significance of these faculties. It will be impossible then to fall back into materialism as people do today. One will not be immediately aware of the faculties when they appear, and those who possess them will even be regarded as sick or deluded by fantasy. It is therefore the mission of spiritual science to prepare human beings for the understanding of such faculties. Communicating the fundamental wisdom (Ideale) of spiritual science thus is not optional but is a necessary measure for the evolution of humanity.

What we have said will often be repeated in the years to come, but it is vital that it be understood correctly. It is possible that materialistic tendencies will penetrate the Theosophical Society, (see Note 6) even to the point that one will believe that Christ will take on a material body when He comes again. If this were to be the case, one could assert that humanity has made no progress at all in the last 2,000 years. Christ appeared 2,000 years ago in a physical body to be perceived by the physical senses. For future clairvoyance He will appear in an etheric body. By means of spiritual science we are preparing ourselves to understand the significant era ahead of us. To be anthroposophists, it is not enough to understand anthroposophy in a theoretical way; we must bring it to life within ourselves. It will be necessary to observe this great event with complete exactness. There will be ambitious persons who try, out of the materialistic direction of theosophy today, to profit for themselves by making believe that they are the Christ, and they will find people who believe them. For the true anthroposophist, it will be a test to arm himself against such attempts and, instead of debasing human feeling in such a way, to raise it up to the spiritual worlds. Those who understand anthroposophy in the right way will say to these false messiahs of the twentieth century: you have announced the appearance of Christ on the physical plane, but we know that Christ will manifest Himself only in an etheric form. True anthroposophists will await Christ's appearance to the higher senses. A person must, before his death, have understood the true significance of this second coming of Christ; then, in the life between death and a new birth, this understanding will open his spiritual senses. Those who will not have these faculties, who have not been able on earth to understand the significance of Christ's second coming, however, must await a new incarnation to be able to acquire this understanding on the physical plane.

We are living in an extremely important epoch. We must characterize the event of Christ's second coming, which will be perceived by clairvoyant human beings. We can characterize this event by directing our attention to the cosmos and by alluding to an event that is approaching in our own day. This event is the appearance of Halley's Comet (see Note 4) which is also an important subject of study in Rosicrucian theosophy. The appearance of this comet is connected with events in the spiritual world. Just as the movements of the planets circling the sun correspond to the regular events in the evolution of humanity, so the appearance of a comet corresponds to an influence that runs counter to the regular events. Rosicrucian research has demonstrated that every comet exerts a particular influence on human evolutions. (see Note 7) The present comet has as its particular influence an intense impulse toward materialism. Every time Halley's Comet has appeared, a new impulse toward materialism has taken place. Its appearance in 1759 corresponded with the epoch in which Voltaireanism was at its high point. The appearance in 1835 corresponded with the materialism of Moleschott, Büchner, and others. (see Note 5) In the same way, in our time there will be a new impulse toward materialism, and the outer sign of this is the appearance of the comet. Those who let themselves be swayed by its influence will fall into the deepest materialism.

Today, not only this impulse exists, but there is also another influence, which is to raise humanity to spiritual heights. This will be observed by those who understand the signs of the times. In the macrocosm, the sign for this influence is the fact that the sun at the vernal equinox has entered the sign of Pisces, the Fish. At the time when Christ appeared, the sun was in the sign of Aries, the Ram. The sun began to enter this sign in about 800 BC and was well into Aries at the time of the event of Golgotha. Now the sun has been in the sign of Pisces for several centuries. In the near future it will have advanced so far in this sign that it will be the outer symbol for the appearance of Christ in the etheric body. You will see, therefore, that anthroposophy does not expound to the world theoretical teaching but rather that the signs of the times have given us the task of teaching anthroposophy. In the West this message has been foreseen for many centuries by those who call themselves Rosicrucians. (see Note 7) Among the Rosicrucians, a Fifth Gospel is taught beside the four that are well known. It is through this spiritual gospel that the other four can be understood, and it will be given to a portion of humanity of the twentieth century, just as the others were given on the occasion of the physical appearance of Christ. Those adherents to the Rosicrucian movement who will have a clear consciousness will understand the significance of this Fifth Gospel for humanity. (see Note 8)

If you will become attentive to Rosicrucian theosophy, your striving will be able to enter into the spirit of the progress of humanity, so that it will become possible to understand the Christ Who is to appear in a new form. The time is at hand when we will be able to recognize the Christ directly, even if, though this is unlikely, all the Gospels as printed documents should be lost.

One can speak about these things only in a circle where a preparation exists that has been acquired not only through theoretical learning but through continuous breathing of the air of our group life. In public lectures one must observe certain boundaries, but in this group we breathe such an air that these great truths could be spoken of tonight. Our souls, however, should not be satisfied merely with the expression of such truths in words but should gain from them the strength for daily work, a light that will stream daily into ordinary life, and a strength for the future. One must become wiser through truth, but one must also speak ever more courageously of the truth, as of a spiritual blood that we wish to allow to flow into our feeling and will.

[At the beginning of the meeting, the wording of the loyalty oath was discussed again. The conversation was not

- Before handing over the beret to Friedrich Rittelmeyer, Rudolf Steiner speaks:]

This is therefore the last action to be undertaken out of the spirit, out of which I have undertaken the attempt to realize this movement as a ritual-bearing one in the world, directly out of the spiritual world. In the future, this ceremony is to be performed each time before the first mass is celebrated by the ordained priest. It should be a different kind of action from all the others, and therefore less bound to fixed forms. But in spirit it should briefly contain what I now want to express with the following words. It will therefore not be clothed in the ceremonial words of making the cross or of “Christ in you”, but will be performed directly without an introduction and without the usual concluding sentence. It will be carried out in the way that I describe with the words:

All the symbols of Your actions in the sense of this spiritual movement that have come to You so far express Your communion with the divine worlds that reign over the earth. The symbol that You now receive expresses Your different relationship from You to the people for whom You administer Your office. That is, through the preceding rituals You have received Your communion with the divine essence. Through this sign you receive your power over those who place their trust in you as members of the community. You lead them by virtue of the office, which is symbolized in this protection of your own head. The baretti is placed on the head of the newly ordained.

You always wear this to express your relationship to the lay community; you wear it on the way to the altar, you wear it on the way from the altar; you wear it wherever you go to a solemn ceremony or a sacrament. Accept this symbol of your authority, an authority within which you perform priestly acts.

When the priest reaches the altar, the beret is given to the altar server; he places it on the side table until the end of the service. If the service is interrupted for any reason, in other words wherever the priest moves away from or towards the altar, the beret is put on, never at the altar itself. At the end of the service, after the words “That was the Act of Consecration of Man,” the priest takes the chalice in his left hand, puts on the beret with his right hand, and then walks away, with his right hand now resting on the chalice again.

[Friedrich Rittelmeyer now celebrates the Act of Consecration of Man. After its conclusion, Rudolf Steiner speaks:)

My dear friends! The last ceremonial act that was to be performed here in this place for the inauguration of your mission to the world has been performed, and you will now take what has been done here into your thoughts, into your feelings, into your will, and you will, according to your own judgment and insight, henceforth carry out everything that has been conceived by you in the spirit, everything that has been initiated here.

These are the last few words I shall speak to you. You will find that you have a difficult path to tread. Your attention has already been drawn to the individual difficulties that have been mentioned. But it is certainly good if you now, before you go out into the world to do your own work, face your soul impartially and frankly, that what you are thinking of undertaking is not fenced off in the world today, but is fought over, and you will have to all that you undertake out of the spirit, which is to begin here through you, what you undertake for those who will entrust themselves to you, you will have to have an alert eye for the fact that what you want to make the soul of your work will be fought over. We could also cite many things today, on this occasion, when it is a matter of adding the watchful eye for the world to the heart inspired by God, but I will bring only one of the testimonies before your soul, which will make you realize how strong you yourselves will have to be if you want to penetrate all the judgment that the world presents today against what you, as the soul, have taken up in your teaching work, what penetrates against what is called the anthroposophical worldview.

We see, don't we, how people sometimes fight with almost devilish activity against the anthroposophical worldview. We do not want to focus on that today, but we do want to draw attention to how difficult it is in our time, even for those who want to retain at least a small degree of impartiality, but absolutely cannot, for the reason that what has been accumulating over centuries now envelops human souls and really obscures their clear view of the spiritual forces. Therefore you will have to penetrate through this darkness, for believe me, in many an hour this darkness will also envelop your soul. This darkness will approach you and will ask you many a question along the lines of: Is it really the case that the spiritual world has begun to speak to people in a new way in the last three to four centuries? It is so! And you will have to struggle to the realization that it is so. But you will have to be strong to struggle through.

And so I would like to bring an example to your mind that is currently occurring, which will show you how these darkening clouds come upon people's souls and obscure their further view into the spirituality that is flowing into the earth today.

Not so long ago, a Benedictine priest from the Catholic Church, that is, one of those who express their thoughts most freely in the Catholic Church, wrote a nice little book about the journey of the human soul in the divine face. This little book, which appeared in German in an inexpensive book collection, could actually be of great use to many. Not for those who seek to walk in the light of the spiritual in the sense of our time, but for those who want to get a real idea of how, in that time, in which what was still present in the first Christian centuries of older mysteries was already darkening, the better souls sought to deepen their minds by always keeping in mind the perpetual wandering of the human soul in the face of God. In this respect, the account of the Benedictine monk is precisely a confession that even an excellent person today can no longer escape the bleakness of the darkened worlds. The same person who wrote this booklet, which is good in some respects, about the path of the human soul in the presence of God, recently wrote a condemnation of anthroposophy in the sense that he denies that today's humanity, without exception, has any possibility at all of coming to the spiritual through the paths that the human soul can take. He imagines that the divine-spiritual lies in a cosmic distance from the human soul, that in the human soul there is always a yearning to live together with this divine-spiritual, but he asserts that only in two cases was it possible for a human being to connect with the divine-spiritual world from the human soul, and that only for a very short time and in an insufficient way, but still in a distinct way. He assumes these two cases with Plotinus and with Buddha. The Benedictine monk therefore asserts today that only these two human personalities, through a special dispensation in the development of the earth, were able to bring their soul close to the divine spiritual world and thereby, in a certain sense, achieve a divine spiritual enlightenment for the other human personalities. But with that, he claims, humanity's power to do anything from the human soul to come close to the divine spiritual world is exhausted. Therefore, apart from these two personalities, everything that comes with the claim that the divine spiritual world, the spiritual existence, can really be connected to the earth through human powers is a misconception. He says that weak humanity has no other choice than to accept the historical appearance of Jesus of Nazareth and, in unillumined faith, to attain through the power of Christ that which cannot be attained in the light. Mager explains this in a rather strong way. He sees the situation of humanity in relation to the divine-spiritual world as that of an army that wants to storm the seat of the divine-spiritual. It is as if an army had set itself the task of storming a fortress; only a few of the boldest storm the wall, and the attack collapses. And so man has no choice but to renounce a connection of his consciousness with the divine spiritual world.

From such a point of view, Mager, the Benedictine monk, cannot, of course, see anything in anthroposophy but what he sees in it. These are indeed characteristic words that he speaks, but they are words of complete darkness of the human soul. He says the following words: “My innermost scientific conviction is that Steiner's Anthroposophy cannot be characterized otherwise than as the skillful systematization of hallucinations into a world view.” — And what emerges from Anthroposophy in this way, he must reject as coming from hallucinations. He cannot find any real “religious renewal of the people” in anthroposophical efforts and must therefore raise a warning voice against it. This is the judgment of a Catholic educator. Numerous other judgments are exactly the same, including the judgment of numerous Protestant recognized pastors, who cannot raise the warning voice often enough.

Now, my dear friends, these warning voices will also be raised against you. You must realize that even those who see things as they are, due to the darkness in people's souls today, do not find it easy to understand that in the evolution of the world, at the time when humanity is to receive the first impulse towards freedom in the course of modern evolution, there have always been souls that have found the way to the divine spiritual world. The voices that come from there are simply not heard because they are not illuminated by any light. For in order to make them resound, they must be illuminated by the right light. Darkness also takes away from people that which would resonate with them as the voice of the spiritual. Therefore, you may take into yourself the vigilance for all that you carry out into the world in the way of enthusiasm through being filled with the living word, in the way of the power of healing sin, and that you have to include, so to speak, in what humanity calls prayer and meditation, so that your truth can be effective.

You will have to be vigilant, first of all, to the extent to which the spirit of darkness obscures the soul itself, and you will have to be vigilant that at no hour, at no minute, at no second of your effective existence, the spirit of darkness itself takes hold of you. That is why I say to you, my dear friends, since you must decide to go out to your mission, as I speak again the words that have often been spoken, out of this spirit that is now to inaugurate your movement:

Watch and lift up your souls to the Spirit that reigns throughout all cosmic spaces, throughout all circles of time. If you develop the strength to do so, you will be able to do it, then you will not be alone. These spiritual powers themselves will help you. They will enlighten your thoughts, they will permeate your mind, they will strengthen your will. And with thoughts enlightened from the spiritual world, with feelings strengthened from the spiritual world, with a will strengthened from the spiritual world, you will be able to work. Take with you the assurance that my thoughts will always accompany you and that wherever you need help in the right sense, you will always find me ready to give you that help.

These are the words I give you now at the end, when you set out on the path to the mission you have chosen for yourselves, willed out of the power of Christ.

Friedrich Rittelmeyer: We feel the need to say a few words about something that cannot really be expressed in words: the deep and immense gratitude that we all feel in our hearts towards you. You have become for us a strong, extraordinary mediator to Christ, and I believe I can make the promise on behalf of all of us that we will fight like lions for what you have given us and for what will come to us from you in the future. First of all, we are all deeply impressed by the great kindness we have experienced from you. When we think back to the hours we have experienced in Dornach, from the first serious hour in the Glass House, where we discussed the farewell of our friend Geyer, through the ceremony you celebrated with us, through the lectures in which you so kindly wanted to convey to us, to this last day that we are able to experience with you, we are filled with the memory of a truly unique wisdom and kindness and an extraordinary earnestness with which you have led us from day to day. May they become our example for our own pastoral work. We have often sought comparisons in our circle of friends for what we have experienced, so as not to oversleep its full significance while we are in it. We have thought of this and that, which is known to us from history. We have found nothing that can be compared since the time when the Christ came to earth. We feel very deeply that we, who have now been called by Providence to fight through this, we feel in the deepest reverence that we have to stand up for what has become ours with the sacrifice of our entire independent being, and that we have to see our freedom in realizing the greatness of what has come over us.

It is in this spirit that we want to continue our work. We are aware that we cannot do it alone. Apart from the help of the spiritual world and of Christ Himself, which we want to seek daily ourselves, we ask that you too, as you have so promisingly promised, may stand by us with your advice and your deeds at all times. We feel far too weak and small to stand up for what we want to stand up for.

In this spirit, we want to conclude our conference by expressing our heartfelt thanks, albeit weakly, and asking you from the bottom of our hearts for your continued support.