The Rudolf Steiner Archive

Events which occur in human history are always marked by their own peculiar destiny. Some acquire instantaneous recognition, others remain unnoticed for decades, for centuries and sometimes forever. They are all inscribed, however, in the super-sensible sphere in a form often designated as the Akasha Chronicle.

The record of the event of the Christmas Conference for the Foundation of the General Anthroposophical Society which is contained in this publication became accessible in printed form in the original German version prepared by Marie Steiner in 1944, some twenty years after Christmas 1923. The Foundation Stone verse, however, which resounded each day during this Christmas Conference was printed by Rudolf Steiner almost immediately. In the many lectures, letters to the members, and articles which occupied Rudolf Steiner in the months after January 1, 1924 until his death on March 30, 1925, he also made frequent and penetrating reference to the event of the Christmas Conference and the Laying of the Foundation Stone.

The effect of this twenty year span of time between the Christmas Conference itself and the printed proceedings was that those eight-hundred people from many different countries who attended the Conference shared their impressions, memories, inspirations and resolutions with the members at home. Thus an oral tradition arose around the event itself, whereas the Foundation Stone verse, which was immediately accessible, became an inner meditative reality for countless people and was soon translated into various languages, including English. Over the decades which followed, numerous translations of this verse arose out of the anthroposophical work in various English-speaking countries. Besides the translation used in the following text, three other translations have been included at the end.

During the more than forty years between the original publication in German and this first publication in English two basic translations in typescript form served as a working basis for the people to whom they were accessible. Frances Dawson of California made a translation which served some members' groups of the Anthroposophical Society. John Jeffree of England translated the German version soon after it appeared for the English Section meetings led by Harry Collison. Harry Collison was the representative from England at the Christmas Conference.

Perhaps it is just this unavailability of the printed text for so many years which is the greatest indication that the Christmas Conference for the Foundation of the General Anthroposophical Society and the Laying of the Foundation Stone can never be restricted merely to a printed document; rather here is a living testimony to a spiritual reality. This spiritual reality comes towards us from the future as it continues to work on in humanity's life on earth. This event was actually inaugurated rather than concluded on January 1, 1924. It is therefore vitally important that these proceedings are now available for the English-speaking world through a translation which captures in an accurate and a sensitive manner the directness, the depth and the subtleties of this most significant event.

VIRGINIA SEASE
Goetheanum, Dornach

I have given you some idea of the forces which determined the first two periods of the anthroposophical movement. But in order to create a basis on which to deal with what happened in the third stage, I still wish to deal with a number of phenomena from the first two.

The first period, up until approximately 1907, can be described as being concerned with developing the fundamentals for a science of the spirit in lectures, lecture cycles and in subsequent work undertaken by others. This period concludes approximately with the publication of my Occult Science.¹

Occult Science actually appeared in print some one and a half years later, but the publicizing of its essential content undoubtedly falls into this first period. Some hope was definitely justified in this period, up to 1905 or 1906, that the content of anthroposophy might become the purpose of the Theosophical Society's existence.

During this time it would have been an illusion not to recognize that leading personalities in the Theosophical Society, and Annie Besant in particular, had a very primitive understanding of modern scientific method. Nevertheless, despite the amateurish stamp which this gave to all her books, there was a certain sum of wisdom, mostly unprocessed, in the people who belonged to the Society. This became more marked as the focus of the Theosophical Society gradually moved to London and slowly began to feed, in a manner of speaking, on oriental wisdom. It sometimes led to the most peculiar ideas. But if we ignore the fact that such ideas were sometimes stretched so far that they lost all similarity to their original and true meaning, such books as Annie Besant's Ancient Wisdom, The Progress of Mankind, and even Christianity transmit something which, although passed down by traditional means, originated in ancient sources of wisdom.

On the other hand one must always be aware that in the modern world beyond these circles there was no interest whatsoever in real spiritual research. The reality was simply that the possibility of kindling an interest in a truly modern science of the spirit existed only among those who found their way into this group of people.

Yet within this first period in particular there was a great deal to overcome. Many people were working towards something, but it was in part a very egoistic and shallow striving. But even such superficial societies frequently called themselves theosophical. One need only think, for instance, of the theosophical branches spread widely throughout central Europe—in Germany, Austria and also Switzerland—which possessed only an exceedingly anaemic version of Theosophical Society tenets, impregnated with all kinds of foolish occult views.

One person who was very active in such societies was Franz Hartmann.² But the kind of profound spirit and deep seriousness which existed in these shallow societies will become obvious to you if I describe the cynical character of this particular leader. The Theosophical Society was at one time engaged in a dispute in connection with an American called Judge³ about whether or not certain messages which had been distributed by Judge originated with persons who really had reached a higher stage of initiation, the so-called Masters. Judge had distributed these “Mahatma Letters” in America.

While they were both at the headquarters in India, Judge said he wanted some letters from the Masters in order to gain credibility in America, so that he could say he had been given a mission by initiates. Franz Harmann recounted how he had offered to write some Mahatma Letters for Judge, and the latter had replied that this would not permit him to claim their authenticity. They were supposed to fly towards you through the air; they originated in a magical way and then landed on your head, and that is what he had to be able to say. Judge was a very small fellow, Hartmann told us, and so he said to him “Stand on the floor and I will stand on a chair and then I will drop the letters on your head.” Then Judge could say with a clear conscience that he was distributing letters which had landed on his head clean out of the air!

That is an extreme example of things which are not at all rare in the world. I do not really want to waste your time with these shallow societies. I only want to point out that the close proximity of the anthroposophical to the theosophical movement made it necessary for the former to defend itself against modern scientific thinking during its first period.

I do not know whether those who joined the anthroposophical movement later as scientists, and observed anthroposophy during its more developed third stage, have gained sufficient insight into the fact that a critical assessment of modern scientific thinking took place in a very specific way during the first period of the anthroposophical movement. I only give instances, because this process occurred in a number of different areas. But these examples will show you how the theosophical movement was strongly influenced by the deference to so-called scientific authority which I described as particularly characteristic of modern education.

Annie Besant, for instance, tried to use in her books all kinds of quotes from contemporary science, such as Weismann's theory of heredity,⁴ which bore no relevance to the science of the spirit. She used them as if they provided some sort of evidence. If you recall, at the time when we were in a position to start a centre for the anthroposophical movement in Munich many homeless souls were already organized in the sense that they belonged to various societies. Of course centres for the movement had begun to develop gradually in Berlin, Munich, Stuttgart, Kassel, Dusseldorf, Cologne, Hamburg, Hanover and Leipzig, and in Vienna as well as in Prague. When we were establishing the branch in Munich it became necessary to assess critically the various larger and smaller groups which were then in existence.

One group called the Ketterl, consisting of extremely scholarly people, was very much concerned with providing proofs from natural science for the claims which were made on behalf of the science of the spirit. If anthroposophy spoke about the etheric body, they would say that science has recognized this or that structure for atoms and molecules. Their formulae and definitions and so on were applied not to processes of the spectrum or electro-magnetism but to processes in the etheric or astral field. There was nothing we could do about that. The whole thing dissolved more or less amicably. In the end we no longer had any links with these investigations.

Not so very different were the efforts of a Dr. Hübbe-Schleiden,⁵ who played an important role in the Theosophical Society. He was a close friend of Blavatsky, and was the editor of Sphinx for a long time. He, too, was obsessed with proving what he felt was theosophical subject matter by means of natural-scientific thinking. He took me to his home, a little way outside Hanover. It was perhaps half an hour by tram. He spent the entire half-hour describing the motion of atoms with his index fingers: Yes, it has to happen in this way and that way and then we have the answer. The atoms move in one incarnation and then the wave motion continues through the spiritual worlds; then it changes and that is the next incarnation. In the same way as modern physicists calculate light in terms of wave lengths, he calculated the passage of souls through various incarnations.

A special version of this way of thinking was evident in the debate about the permanent atom, which took place in the Theosophical Society over a long period. This permanent atom was something awful, but was taken incredibly seriously. For the people who felt the full weight of modern science postulated that while of course the physical body decomposes, a single atom remains, passes through the time between death and a new birth, and appears in the new incarnation. That is the permanent atom which passes through incarnations.

This may appear funny to you today, but you simply cannot understand the seriousness with which these things were pursued, specifically in the first period, and the difficulty which existed in responding to the challenge: What is the point of theosophy if it cannot be proved scientifically! During that conversation in the tram the point was forcefully made that things have to be presented in a manner which will allow a matriculated schoolboy to understand theosophy in the same way that he understands logic. That was the thrust of my companion's argument. Then we arrived at his home and he took me into the loft, and up there—I have to repeat that he was an exceedingly kind, pleasant and intelligent man; in other words, a sympathetic old gentleman—were very complicated wire constructions. One of the models would represent the atom of a physical entity; the next model, which was even more complex, would represent the atom of something etheric; the third model, still more complex, was an astral atom.

If you pick up certain books by Leadbeater,⁶ a leading figure in the Theosophical Society, you will find such models in grandiose form. Atomism flourished nowhere as greatly as among those who joined our ranks from the Theosophical Society. And when younger members such as Dr. Kolisko⁷ and others are engaged in the fight against the atom in our research institute in Stuttgart,⁸ we might well recall that certain people at that time would not have known how to get from one incarnation to the next without at least one permanent atom.

That is something of an image of the way in which the strong authority of so-called natural-scientific thinking exerted its influence in these circles. They were unable to conceive of any other valid way of thinking than the natural-scientific one. So there was no real understanding in this quarter either. Only as the anthroposophical movement entered its second stage did these atomistic endeavours gradually subside, and there was a gradual transition to the subject matter which continued to be cultivated in the anthroposophical movement. Every time I was in Munich, for instance, it was possible to give a lecture designed more for the group which gathered round a great friend of Blavatsky's. Things were easier there because a genuine inner striving existed.

Within our own ranks, too, there was a call at that time to justify the content of anthroposophy using the current natural-scientific approach. It was less radical, nevertheless, than the demands made by external critics today. A large number of you heard Dr. Blümel's⁹ lecture today. Imagine if someone had responded by saying that everything Dr. Blümel spoke about was of no personal concern; that he did not believe it, did not recognize it and did not want to test it. Someone else might say: See whether it is accurate, examine it with your reason and your soul faculties. The first person says: It is no business of mine be it right or wrong, I do not want to become involved with that. But I call on Dr. Blümel to go to a psychological laboratory and there, using my psychological methods, I will examine whether or not he is a mathematician.

That is, of course, piffle of the first order. But it is exactly the demand made today by outside critics.

Sadly, it is quite possible today to talk pure nonsense that goes undetected. Even those who are upset by it fail to notice that it is pure nonsense. They believe that it is only maliciousness or something similar, because they cannot imagine the possibility of someone who talks pure nonsense acquiring the role of a scientific spokesman simply as a result of their social standing. That is the extent to which our spiritual life has become confused. The kind of things which I am explaining here must be understood by anyone who wants to grasp the position of the anthroposophical movement.

Well, undeterred by all that, the most important human truths, the most important cosmic truths, had to be made public during the first stage. My Occult Science represents a sort of compendium of everything which had been put forward in the anthroposophical movement until that point. Our intention was always a concrete and never an abstract one, because we never attempted to do more than could be achieved in the given circumstances.

Let me quote the following as evidence. We established a journal, Luzifer-Gnosis,¹⁰ right at the outset of the anthroposophical movement. At first it was called Luzifer. Then a Viennese journal called Gnosis wanted to amalgamate with it. My sole intention in calling it Luzifer with Gnosis was to express the practical union of the two journals. Of course that was completely unacceptable to Hübbe-Schleiden, for instance, who thought that this would indicate an unnatural union. Well, I was not particularly bothered, so we called it Luzifer-Gnosis with a hyphen. People were very sharp-witted and they were keeping a close eye on us at that time!

Of course we started with a very small number of subscribers, but it began to grow at a very fast pace, relatively speaking, and we never really ran at a deficit because we only ever printed approximately as many copies as we were able to sell. Once an issue had been printed the copies were sent to my house in large parcels. Then my wife and I put the wrappers around them. I addressed them and then each of us took a washing basket and carried the whole lot to the post office. We found that this worked quite well. I wrote and held lectures while my wife organized the whole Anthroposophical Society,¹¹ but without a secretary. So we did that all on our own and never attempted more than could be managed on a practical level. We did not even, for example, take larger washing baskets than we could just manage. When the number of subscribers grew we simply made an extra journey.

When we had been engaged in this interesting activity for some time, Luzifer-Gnosis ceased publication—not because it had to, for it had many more subscribers than it needed, but because I no longer had the time to write. The demands of my lecturing activity and of the spiritual administration of the society in general began to take up a lot of time.

To cease publication was a natural consequence of never attempting more than could be managed on a practical level, one step at a time. This belongs to the conditions which govern the existence of a spiritual society. To build far-reaching ideals on phrases, setting up programmes, is the worst thing which can happen to a spiritual society. The work in this first period was such that between 1907 and 1909 the foundations of a science of the spirit appropriate to the modern age were put in place.

Then we come to the second phase, which essentially concluded our attempt to come to grips with natural science. The theologians had not yet made their presence felt. They were still seated so firmly in the saddle everywhere that they were simply not bothered.

When the issue of the natural sciences had been dealt with, we were able to approach our other task. This was the debate over the Gospels, over Genesis, the Christian tradition as a whole, Christianity as such.

The thread had already been laid out in Christianity As Mystical Fact, which appeared in 1902. But the elaboration, as it were, of an anthroposophical understanding of Christianity was essentially the task of the second stage up to approximately 1914. As a consequence I gave lecture cycles on the various parts of the Christian tradition in Hamburg, Kassel, Berlin, Basle, Berne, Munich and Stuttgart.

That was also when, for instance, The Spiritual Guidance of the Individual and Humanity¹² was drawn up. It was, then, essentially the time in which the Christian side of anthroposophy was worked out, following on from the historical tradition of Christianity.

This period also included what I might call the first expansion of anthroposophy into the artistic field, with performances of the mystery dramas in Munich.¹³ That, too, took place against the background of never wanting to achieve more than circumstances allowed.

Also during this time those events occurred which led to the exclusion of anthroposophy from the Theosophical Society, a fact which was actually of no great significance to the former, given that it had followed its own path from the beginning. Those who wanted to come along were free to do so. From the outset anthroposophy did not concern itself with the spiritual content which came from the Theososphical Society. But practical co-existence became increasingly difficult as well.

At the beginning there was a definite hope that circumstances, some of which at least I have described, would allow the real theosophical movement which had come together in the Theosophical Society to become truly anthroposophical. The circumstances which made such a hope appear justified included the serious disappointment about the particular methods of investigation pursued by the Theosophical Society, specifically among those people who possessed a higher level of discrimination. And I have to say that when I arrived in London on both the first and second times, I experienced how its leaders were basically people who adopted a very sceptical attitude towards one another, who felt themselves to be on very insecure ground which, however, they did not want to leave because they did not know where to look for security.

There were many disappointed people who had great reservations, particularly among the leaders of the Theosophical Society. The peculiar change which took place in Annie Besant from, say, 1900 to 1907 is an important factor in the subsequent course of events in the Theosophical Society. She possessed a certain tolerance to begin with. I believe she never really understood the phenomenon of anthroposophy, but she accepted it and at the beginning even defended against the rigid dogmatists its right to exist. That is how we must describe it, for that is how it was.

But there is something I must say which I would also urge members of the Anthroposophical Society to consider very seriously. Certain personal aspirations, purely personal sympathies and antipathies, are absolutely irreconcilable with a spiritual society of this kind. Someone, for instance, begins to idolize someone else, for whatever underlying reasons within himself. He will not acknowledge whatever compulsion it is, and sometimes it can be an intellectual compulsion that drives him to do it. But he begins to weave an artificial astral aura around the individual whom he wants to idolize. The latter then becomes advanced. If he wants to make an especially telling remark he will say: “Oh, that individual is aware of three or four previous lives on earth and even spoke to me about my earlier earth lives. That person knows a lot!” And this is precisely what leads to a spiritual interpretation of something which is human, all too human, to use an expression of Nietzsche's.

It would be sufficient to say: “I will not deny that I like him.” Then everything would be fine, even in esoteric societies. Max Seiling,¹⁴ for instance, was very amusing in certain ways, particularly when he played the piano in that effervescent way of his, and he was amusing to have tea with and so on. All would have been well if people had admitted: We like that. That would have been more sensible than idolizing him in the way the Munich group did.

You see, all these things are in direct contradiction to the conditions under which such a society should exist. And the prime example of someone who fell prey to this kind of thing is Annie Besant. For example—and I prefer to speak about these things by quoting facts—a name cropped up on one occasion. I did not bother much with the literature produced by the Theosophical Society, and so I became acquainted with Bhagavan Das's¹⁵ name only when a thick typewritten manuscript arrived one day. The manuscript was arranged in two columns, with text on the left side and a blank on the right. A covering letter from Bhagavan Das said that he wanted to discuss with various people the subject matter which he intended to reveal to the world through the manuscript.

Well, the anthroposophical movement was already so widespread at that time that I did not manage to read the manuscript immediately. That Bhagavan Das was a very esoteric man, a person who drew his inspiration from profound spiritual sources—that was approximately the view which people associated with Annie Besant—spread about him. His name was on everyone's lips. So I decided to have a look at the thing. I was presented with a horrendously amateurish confusion of Fichtean philosophy, Hegelian philosophy, and Schopenhauer's philosophy; everything mixed up together without the slightest understanding. And the whole thing was held together by “self” and “not self”, like an endlessly repeated tune. The idolization of Bhagavan Das was based purely on personal considerations. Such things demonstrate how the personal element is introduced into impulses which should be objective. The first step on the slippery slope was taken with the appearance of this phenomenon, which became increasingly strong from about 1905 onwards. Everything else was basically a consequence of that.

Spiritual societies must avoid such courses of action, particularly by their leaders—otherwise they will, of necessity, slide down the slippery slope. That is, indeed, what happened. Then there was the absurd tale connected with Olcott's death,¹⁶ referred to as the Masters' nomination, which really represented the beginning of the end for the Theosophical Society. That could still be smoothed over, at least, by saying that such foolishness was introduced into the Society by particular people, even if they were acting on the basis of certain principles. It was, however, followed by the Leadbeater affair,¹⁷ the details of which I do not want to discuss just now. And then came the discovery of the boy who was to be brought up as Christ, or to become Christ, and so on. And when people who did not want to be involved in these absurd matters refused to accept them, they were simply expelled.

Well, the anthroposophical movement followed its set course throughout the whole of this business and our inner development was not affected by these events in any way. That has to be made absolutely clear. It was really a matter of supreme indifference—just as I was not especially surprised to hear recently that Leadbeater has become an Old Catholic bishop in his old age. There was no sense of direction and everything was going topsy turvy.

Indeed, there is no particular need to change one's personal relationship with these people. Two years ago a gentleman who had delivered a lecture at the Munich congress in 1907¹⁸ approached me with the old cordial spirit. He still looked the same, but in the meantime he had become an Old Catholic archbishop. He was not wearing the garments, but that is what he was!

It must not be forgotten that the stream which we have been describing also contained precisely those souls who were searching most intensively for a link between the human soul and the spiritual world. We are not being honest about the course of modern culture if these contrasts are not made absolutely clear. That is why I had to make these additional points today before going on to the actual conditions which underlie the existence of the Anthroposophical Society.

• 1. The appearance of Occult Science: An Outline (Translated by G. and M. Adams. Rudolf Steiner Press, London, 1969) had been announced in 1905 as a continuation of Theosophy which was published in 1904. For technical reasons, however, it did not appear until 1910 (the preface is signed: written in December 1909). “Only the absolute necessity of uninterrupted lecturing activity by the author has delayed the publication of this book for so long. Now it is to be made available to the public whatever the cost.” (Rudolf Steiner in the journal Luzifer-Gnosis, No. 33 from 1907.)
• 2. See Lecture Two, Note 8
• 3. William Quan Judge, 1851–1896. One of the co-founders of the Theosophical Society. In 1895 he split away from the Adyar-based society and became the leader of a secessionist movement in America.
• 4. August Weismann, 1834–1914. Medical doctor, zoologist. Disputed the heredity of acquired changes.
• 5. Dr. Wilhelm Hübbe-Schleiden, 1846–1916. From 1886–1896 edited the occultist monthly journal Sphinx. See Rudolf Steiner, The Course of My Life, Chapter XXXII, and Briefe II.
• 6. Charles Webster Leadbeater, 1847–1934. Prominent member of the Theosophical Society in England. See in this context the book Occult Chemistry by Annie Besant and C. W. Leadbeater, a series of clairvoyant observations about the chemical elements and atomic theory.
• 7. Dr. Eugen Kolisko, 1893–1939. Medical doctor and teacher at the Stuttgart Waldorf School.
• 8. The scientific research institute was one of the sections of Kommende Tag, a company set up for the promotion of economic and spiritual values, Stuttgart 1920–1925. The biology department (L. Kolisko) was transferred to the Goetheanum by Rudolf Steiner in 1924.
• 9. Dr. Ernst Blümel, 1884–1952. Mathematician and teacher, first in further education at the Goetheanum and subsequently (1927–1938) at the Waldorf School in Stuttgart.
• 10. The journal appeared from June 1903 to 1908. cf. The Course of My Life, Chapter XXXII. Rudolf Steiner's essays in Luzifer-Gnosis have been reprinted in the volume of the same name in GA 34.
• 11. See Aus dem Leben van Marie Steiner-von Sievers, pp.40ff.
• 12. Rudolf Steiner. The Spiritual Guidance of the Individual and Humanity (1911). Translated by H. B. Monges. Anthroposophic Press, Hudson, New York, 1992.
• 13. Rudolf Steiner, The Four Mystery Plays. Translated by A. Bittleston. Rudolf Steiner Press, London, 1982.
• 14. Max Seiling: member of the Anthroposophical Society for a time. He turned against it when a book which he wanted to have published by Philosophisch-Anthroposophischer Verlag had to be turned down. See Rudolf Steiner's lecture of 11 May 1917 in GA 174b (not translated).
• 15. Bhagavan Das: prominent member of the Theosophical Society. Resigned his office as General Secretary of the Indian Section in 1912 because he disapproved of the goings-on within the Order of the Star of the East in connection with the Krishnamurti-Alcyone cult, and of the behaviour of the President of the Theosophical Society who approved of and encouraged these events unworthy of the society.
• 16. Henry Steel Olcott, 1832–1907. Founder President of the Theosophical Society. See Rudolf Steiner, “Henry Steel Olcott (Obituary)”, in the journal Luzifer-Gnosis, No. 33 (March/April 1907). Olcott had proposed Annie Besant as his successor. Some of the circumstances surrounding this nomination had become public, which is why Rudolf Steiner wrote in this issue:
  
  “… The deceased President did not merely state that he nominated Mrs Besant as his successor, but he informed the General Secretaries through a variety of circulars—which then found their way into the theosophical press and, unfortunately, beyond—that the elevated individuals who are described as the Masters, and those in particular who are especially connected with theosophical affairs, had appeared at his death bed and had instructed him to nominate Mrs Besant as his successor.
  … Now this addition to Mrs Besant's nomination could simply have been ignored. For whether or not one believes that the Masters genuinely appeared in this case, the source of Olcott's advice has no relevance to the members casting their vote in accordance with the Statutes. Whether he was advised by the Masters or by some ordinary mortals is his business alone. The voters have to adhere to the Statutes and solely ask themselves whether or not they consider Mrs Besant to be the right choice. An immediate difficulty arose, however, through the fact that Mrs Besant announced that she had been called upon by her Master to accept her nomination and that for this reason she would assume the burden; indeed, that she considered the order from the Masters as decisive in determining the outcome of the election. Objectively that is a disaster … There would have been no reason to write these lines if the affair were not being discussed so much outside Germany. But under the circumstances the readers of this journal can rightly demand that it should not keep silent about a matter which is the subject of so much debate elsewhere.”
• 17. C. W. Leadbeater (see Lecture 6, Note 6) left the Theosophical Society in 1906 after the emergence of serious differences between him and the Society. But in 1909 he was re-admitted by Annie Besant, despite her earlier condemnation of his methods.
• 18. The person concerned is James Ingall Wedgwood. See Emily Lutyens, Candles in the Sun. London 1957.

You can be sure of this: anyone who is free from prejudice takes the youth movement of today very seriously indeed. If you look around, not among your contemporaries, but among the older people of today, it may seem to you that the youth movement is not taken seriously, but it is quite certainly taken seriously by those who attempt real spiritual development.

Several years have passed since a small group of young people entered the Anthroposophical Society: they did not want simply to participate as hearers of what the Society gives, but brought to it those thoughts and feelings which young people today regard as characteristic of their age. This small group, which met in Stuttgart a few years ago, put before the anthroposophical movement the question: “How can you give us a place in this movement?” I believe that from my side this question was really understood at that time. It is not always easy to understand the question which a genuinely seeking human being puts to his time; and young people now have a number of questions, entirely justified, which cannot be expressed quite clearly.

At the time when the youth movement and the anthroposophical movement first came into contact, it really seemed to me as if they were being led together by a kind of destiny, a kind of Karma. I must still look on it in this way; the youth movement and the anthroposophical movement have by an inner destiny to take each other into account. When I call up all that I have experienced through many decades in the endeavour to bring about a community among human beings who wish to seek for the spirit, and relate this to what has developed as a youth movement since about the turn of the century, I have to say that what was felt by a very small number forty years ago, and was then hardly noticed, because so few were concerned, is felt today within a youth movement which is becoming more and more widespread. In your words of greeting it was well expressed—how difficult it really is becoming for a young human being to live.

Although at other times there has always been a kind of youth movement, it was different from what it is today. If one talks to older people about the youth movement, they often say, “Oh well, young people always felt different from the elderly, always wanted something different. That wears off, balances itself out. The youth movement of today need not be regarded differently from the opposition brought by the younger generation against older generations at all times in the past.”

From many sides I have heard this answer to the burning question of the youth movement of today. Nevertheless this answer is entirely wrong; and herein lies an immense difficulty. Always in the past there was something among younger people, however radical they appeared, which could be called a certain recognition for the institutions and methods of life founded by older people. The young could regard it as an ideal to grow into the things passed down from older times, step by step. It is no longer so today. It is not just a question of involvement in academic life, but of the fact that the young human being, if he intends to go on living, has to grow into the institutions brought about by the older people, and here the young feel themselves strangers; they are met by what they have to regard as a kind of death. They see the whole way in which older people behave within these institutions as something masked. The young feel their own inner human character as alive, and around they see nothing but masked faces. This is something that can bring the young to despair—that they do not find human beings among older people, but for the most part only masks. It is really so that men come to meet one like imprints, forms stamped in wax, representing classes, callings, or even ideals—but they do not meet one as full, living human beings.

Though it may sound rather abstract, it is a very real fact in human feeling that we are standing at a turning-point of time, as mankind has not stood through all history or indeed through most of pre-history. I do not like speaking about times of transition; there is always a transition from what went before to what is coming; all that matters is the specific change that is going on. But it is a fact that mankind stands today at a turning-point as never before, in historic or in prehistoric times. Significant things are going on in the depths of the human soul, not so much in consciousness as in the depths—and these are really processes of the spiritual world, not limited to the physical world.

We hear it said that at the turning-point from the nineteenth to the twentieth century, the so-called Dark Age came to an end, and a new Age of Light has begun. Anyone who can look into the spiritual world knows quite certainly that this is so. The fact that not much light has yet appeared does not disprove it; men are accustomed to the old darkness, and—just as a ball which has been thrown goes on rolling—this too rolls on, through inertia. Our civilisation today goes rolling on through inertia, and when we look at the effects of this in the world around us, we feel it all has something in common. To describe these dead things in a living way is not easy, but for everything nowadays—one might say—documentary proof is required. Nothing is held to be justified in the eyes of our modern civilisation unless documentary evidence for it can be produced. For every scientific fact, for every assertion, and even for every human being, there must be documentary evidence. Before he can enter any profession or calling, he must have a certificate. In scientific life everything has to be proved. Anything not proved does not count, cannot even be understood.

I could say a lot about this certification, this having to be proved. It appears sometimes in grotesque forms. I will tell you of a little event connected with this. When I was young, though not very young, I edited a periodical, and was involved in a lawsuit over a small matter. There was not much in it: I went myself, and won my case in the first court. The plaintiff was not satisfied, so he appealed. I went again, and the opposing counsel said to me: “We do not need you at all, only your solicitor, where is he?” I said I had not brought one, I thought it was my own affair. That was no good. I had to use my ingenuity to get the case adjourned; and I was told that next time my presence would be useless; I had to send a solicitor. For in an appeal case it was not the custom for someone to represent himself.

I went away very much amused. And I forgot the whole thing until the day before the case was to continue. I went into the town and thought: I cannot let myself be told again tomorrow that I am unnecessary. As I went along the street I saw a solicitor's brass plate and went in. I did not know him, or anything about him. He said: “Who recommended me to you?” I said: “Nobody.” I had thought somebody else would not do it any better, and took the first I saw. He said: “Write out on a piece of paper what I should say tomorrow.” I wrote it for him and stayed away, according to custom. A few days later he wrote that I had won the case.

I could tell you a hundred things like this out of my own life. It is everywhere regarded as irrelevant to have an actual human being present; the important thing is that accepted procedures should be followed. Young people feel this. They do not want documentary proof for everything, but something different. Instead of proofs, they would put experience. Older people do not understand this word, “experience.” It is not in their dictionaries and can appear quite horrible to them; to speak of spiritual experience is horrible for many people. This is what we find at the transition from a dark age to an age of light; it signifies a radical turning-point.

It is quite natural that this transition should present itself in two streams, so to speak. The anthroposophical movement and the youth movement have by destiny a certain connection. The anthroposophical movement unites people of every class, occupation and age, who felt at the turning-point from the 19th to the 20th century that man has to place himself into the whole cosmos in a quite different way. For him it is no longer simply a question of something being confirmed by evidence or proved—he must be able to experience it. Hence it appeared to me quite in accordance with Karma that the two movements were led together. And so a kind of youth movement developed within the anthroposophical movement. And finally, when the anthroposophical movement was refounded at Christmas at the Goetheanum, this soon led to the institution of a youth section, which was to take care of the concerns that arise in the feelings of young people in a most sincere and genuine way.

An immensely encouraging beginning was made by our anthroposophical youth movement in the first months of this year. There are reasons for a certain stagnation at present; they lie in the difficulties of the youth movement. These difficulties arise because it is so hard to give something form out of the existing chaos, in particular the present spiritual chaos. To give something form is much more difficult than ever before. The strangest things happen to one today. Those who know me will know that I am not at all inclined to boast. But when I heard Rector Bartsch speak yesterday in such a warm and friendly way, saying that when I come to the anthroposophical society here I am welcomed like a father, I had to say, yes, there is something in it. So I am addressed as a father—and fathers are old; they can no longer be quite young. In Dornach, when we began the youth section, I suggested that the young people should speak out clearly and frankly. A number of young people spoke well and honestly. Then I spoke. Afterwards, when it was all over, somebody who knows me well said, after he had listened to everything: “All the same, you are the youngest among the young people.” This can happen today; in one place one is addressed as an old father, in another as the youngest among the young. Ideas no longer have to be quite fixed. But if you climb up and down the steps of the ladder, sometimes as the little old father, sometimes as the youngest of all, you have a good opportunity to catch a glimpse of what is living in people's feelings.

I said that the youth section was stagnating. This will pass. It has happened, because it is, to begin with, extremely difficult for a young mind to think its way into something which it feels quite clearly. Our civilisation, in losing the spirit, has lost the human being! If I now speak more from the background of existence, I see that young people who have come down recently from the spiritual world into physical existence have come with demands on life quite different from the demands brought by those who came down earlier. Why is this so? You do not need to believe me. But for me this is knowledge, not merely belief. Before one comes down to physical earthly existence one passes through much in the spiritual world which is fuller of meaning and mightier as an experience than anything passed through on earth. Earthly life should not be undervalued. Without earthly life, freedom could never be developed. But the life between death and rebirth is on a grander scale. The souls who came down are the souls which are in you, my dear friends. These souls were able to behold an immensely significant spiritual movement taking its course behind physical existence in regions above the earth—the movement which I call within our anthroposophical society the Michael movement.

This is so. Whether the materialistic man of today' is prepared to believe it or not, it is so! The leading power for our present time, who could be named in a different way, but whom I call the Michael power, is trying to achieve, within the spiritual leadership of the earth and of mankind, a transformation of all soul-life upon the earth. Men who became so very clever during the 19th century have no inkling of the fact that the attitude of soul which developed during the 19th century as the most enlightened attitude has been given up by the spiritual world. An end to it has been ordained, and a Michael community of beings, who never walk upon earth, but lead humanity, seeks to bring about among men a new attitude of soul. The death of the old civilisation has come.

When the Threefold Commonwealth movement, which failed through the death of the old civilisation, was going on, I often said: “We have today no threefold membering in public life according to the spirit, according to law and so on, and according to economic life—but we have a threefold membering in terms of phrases, conventions and routines. Instead of spiritual life, there are phrases; and routine dominates economic life, instead of goodwill towards men, love for men, which should be ruling there.”

This condition of soul, in which people are stuck fast, should be replaced by another, which arises from man himself and is experienced in man himself. That is the endeavour of spiritual beings who have taken over the leadership of our age and can be recognised in the signs of the times. The souls which have descended to the earth in your bodies saw this Michael movement and came down under this impression. And here they grew up in the midst of a humanity which really excludes man, which makes man into a mask. The youth movement is thus a wonderful memory of experience before birth, of most significant impressions gathered during this pre-earthly life. And if someone has these indefinite unconscious memories of pre-earthly life, of the endeavour to achieve a transformation of man's mood of soul—he will find nothing of it here on earth. That is what is going on today in the feelings of young people.

The anthroposophical movement springs from the revelation of the Michael movement; and has the purpose of bringing the intentions of the Michael movement into the midst of human life. The anthroposophical movement seeks to look up from the earth to the Michael movement. Young people bring with them a memory of pre-earthly existence. So the youth movement and the anthroposophical movement are brought together by destiny. And everything that has happened through the interplay between these two movements appeared to me to come about in a quite inward way, not through earthly circumstances, but through spiritual circumstances, inasmuch as these are connected with man. Thus I regard this youth movement as something which can awaken unlimited hopes for the future of all that can be felt rightly as anthroposophical.

Of course we encounter things which are bound to arise from the fact that the anthroposophical movement and the youth movement are both at their beginnings. We have seen the Free Anthroposophical Society founded side by side with the Anthroposophical Society in Germany. This Free Anthroposophical Society had—again inevitably—a governing committee that was chosen or elected. I think this committee had seven members—somebody says there were nine—very well, nine; there were nine, but one after the other was politely discharged from office, until three were left. All very comprehensible. The Free Anthroposophical Society had the essential intention of understanding the experience of youth. Now a discussion on this subject developed. One after another the committee members had their capacity to experience youth in the right way disputed. Three remained, and of course they discussed with one another whether all of them had the experience of youth. Something quite remarkable arose, pointing to a link of destiny between the youth movement and the anthroposophical movement. It seems ridiculous, but is very serious. For when one investigates the great questions of destiny, one finds very significant things, and the greatness of destiny is often indicated in symptoms. When we had founded the Anthroposophical Society, we also had committee members who quarrelled terribly, and it was evident to me that eventually very few would remain, after they had politely dismissed the others. But to prevent it from ending there, the left side of a person would start quarrelling with the right side over which side really had the experience of youth. That sounds like irony, but is not. For it indicates that what can be called the experience of youth today lies deep within the soul, and the significant thing is that this experience cannot necessarily be expressed in clear words. In the age of cleverness so many clear words have been spoken! What matters is that we should reach experiences. And then this inability to find clear forms of expression should be recognised as unavoidable. The right to continue in a state of vagueness is in fact claimed. But something else is needed: a refusal to separate from one another because an impression of unclarity is given, and a willingness to come together and talk.

Above all I would like to express to you, my young friends who are sitting here today, the wish that all of you, whatever you may feel and think, may hold together with an iron will, truly hold together. This is what we need most of all, if we want to achieve something in approaching the great questions of today. We cannot always be asking whether someone else has a rather different opinion from one's own. It is really a question of finding one another, even in the greatest differences of feeling. This will perhaps be the finest achievement, that those who are young understand how to keep together in spite of differences in feeling. It is a fact that what young people miss most of all today is the finding of other human beings. Wherever they go, they find, not human beings, for the human beings have died, but masks, everywhere masks! This has had a natural consequence: a search by human beings for one another. And that is very moving; for all the various “scout” movements, the Wandervogel movements and so on, are all a search for the human being. Young people want to join with others; they are looking in others for the human being. This is quite comprehensible. Because the human being was no longer there spiritually, each one said to himself: “But I feel, all the same, that the human being must be there.” And they looked for the human being, looked for him in community. But we should not forget that this has something immensely tragic about it.

Many young people have experienced this tragedy. They joined together and believed they were finding the human being. But nothing of what they were seeking came to fill their community; and they became even lonelier than before. These two phases of the youth movement are evident: the phase of community, the phase of great loneliness. How many young people there are today who go in loneliness through the world, conscious that nowhere have they been understood.

Now the truth is that one cannot find the human being in another person unless one knows how to look for him in a spiritual way—for man is in fact a spiritual being, and if one approached a man only externally, he cannot be found, even if he is there. It is indeed lamentable today, how people pass each other by. Certainly, earlier times can be rightly criticised. Much was barbaric then. But there was something: a man could find the human being in another man. He cannot do this now. Grown men all pass each other by. No one knows the other. He cannot even live with the other, because no one listens to the other. Everyone shouts in the other's ear his own opinion, and says: “That is my opinion, that is my point of view ”. You have merely points of view, nothing more. For what is asserted from one point of view or another makes no difference. These things murmur among young people, perceived by the heart, not by the mind.

You can be sure it must be right to feel a connection of destiny between the youth movement and the anthroposophical movement. Young people did not come to Anthroposophy just because they wanted to try out this as well, after they had tried out many other things—they came to it from destiny. And this gives me the certainty that we shall be able to work together. We shall find our way to one another, and, however things turn out, they must above all develop in such a way that those human qualities in the widest sense which live among young people are taken into account. Otherwise, if real spirit does not spring forth from youth, something utterly different will come about. For youthful life is certainly there, and one will be able to feel it; but this condition of youth, if it is not filled with spirit, ceases early in the twenties. We cannot preserve youth physiologically. We have to grow old, but we must be able to carry something from youth into old age. We must understand the condition of youth in such a way that we can rightly grow old with it. Unless spirit touches the soul, the deepest soul, the years between twenty and thirty cannot be lived through without coming into grey misery of soul. And this is my greatest anxiety. How can we work together in such a way that our young people will be able to cross the abyss between the twenties and the thirties without losing their vital spirit, without falling into grey misery of soul? I have known human beings who in their mid-twenties fell into this grey misery of soul. For, to speak fundamentally, that which lives in the depths of young souls after the end of the Kali Yuga is a cry for the spirit.

I have received many comments about the publication here of Rudolf Steiner's First Class Lessons. Most of these comments have been positive, expressing the writers' thanks for finally being able to have access to the Lessons. But there have also been messages expressing surprise, even shock at seeing them online and available to everyone who may be interested. So I decided that it's time to write an “apologia” (not an apology).

Those who object to the publication do so on both legal and moral grounds—I assume. I'll start with the legal aspect, because it's the easiest. All of Rudolf Steiner's literary work has been in the public domain since the year 2000. Previously it was the property of his literary estate, in the legal person of the “Nachlassvereinigung” in Dornach, and before that to Marie Steiner; never to the General Anthroposophical Society. Being in the public domain means that the original German works may now be published by anyone and read by everyone.

A translation is a different matter. Its copyright may belong to the translator or to the publisher. There already is an English translation issued by the Anthroposophical Society of Great Britain and, I believe, copyrighted by that body. There may be other translations of which I am not aware.

The translations published in SouthernCrossReview.org are new and are mine. So I could claim copyright if I wanted to. But my point is that I have the right to publish my own translations of texts which are in the public domain in their original language—without needing permission from anyone, least of all the General Anthroposophical Society.

Now for the moral issue. Those who object to the publication in English and free availability to everyone of these texts are probably thinking about Rudolf Steiner's admonitions that the texts, and especially the mantras, are available exclusively to members of the First Class of the Free School for Spiritual Science. In respect to the mantras, he said that if they got into the wrong hands their esoterically positive effect on those for whom they were intended would vanish. In other words they would no longer be effective, no longer be alive. It is an occult rule.

However, Rudolf Steiner died in 1925. The esoteric school since then has consisted of continuous readings of the transcripts of the unfinished First Class by so-called officially appointed “readers”. The second and third classes were of course never even begun. To believe that the Esoteric School still exists is an illusion.

The texts in German are available to the public since they have been in the public domain. If we take what Steiner said seriously, the esoteric effect of the mantras no longer exists. Now the student must create his own effect with the help of the mantras.

If the texts are available in German, why should they not be available in other languages, especially English, in order to be studied by members and non-members of the G.A.S and the Free School who do not understand German?

Practically everything Rudolf Steiner wrote and said has been published in German. Keeping certain works, such as the First Class Lessons, secret for some and not for others, no longer corresponds to the times. The time for secrets in esoteric life is over. The publication of the First Class texts in English, and their availability to non-German speaking interested individuals and groups is a reflection of that reality.

Frank Thomas Smith
January 2015

I have received many comments about the publication here of Rudolf Steiner's First Class Lessons. Most of these comments have been positive, expressing the writers' thanks for finally being able to have access to the Lessons. But there have also been messages expressing surprise, even shock at seeing them online and available to everyone who may be interested. So I decided that it's time to write an “apologia” (not an apology).

Those who object to the publication do so on both legal and moral grounds—I assume. I'll start with the legal aspect, because it's the easiest. All of Rudolf Steiner's literary work has been in the public domain since the year 2000. Previously it was the property of his literary estate, in the legal person of the “Nachlassvereinigung” in Dornach, and before that to Marie Steiner; never to the General Anthroposophical Society. Being in the public domain means that the original German works may now be published by anyone and read by everyone.

A translation is a different matter. Its copyright may belong to the translator or to the publisher. There already is an English translation issued by the Anthroposophical Society of Great Britain and, I believe, copyrighted by that body. There may be other translations of which I am not aware.

The translations published in SouthernCrossReview.org are new and are mine. So I could claim copyright if I wanted to. But my point is that I have the right to publish my own translations of texts which are in the public domain in their original language—without needing permission from anyone, least of all the General Anthroposophical Society.

Now for the moral issue. Those who object to the publication in English and free availability to everyone of these texts are probably thinking about Rudolf Steiner's admonitions that the texts, and especially the mantras, are available exclusively to members of the First Class of the Free School for Spiritual Science. In respect to the mantras, he said that if they got into the wrong hands their esoterically positive effect on those for whom they were intended would vanish. In other words they would no longer be effective, no longer be alive. It is an occult rule.

However, Rudolf Steiner died in 1925. The esoteric school since then has consisted of continuous readings of the transcripts of the unfinished First Class by so-called officially appointed “readers”. The second and third classes were of course never even begun. To believe that the Esoteric School still exists is an illusion.

The texts in German are available to the public since they have been in the public domain. If we take what Steiner said seriously, the esoteric effect of the mantras no longer exists. Now the student must create his own effect with the help of the mantras.

If the texts are available in German, why should they not be available in other languages, especially English, in order to be studied by members and non-members of the G.A.S and the Free School who do not understand German?

Practically everything Rudolf Steiner wrote and said has been published in German. Keeping certain works, such as the First Class Lessons, secret for some and not for others, no longer corresponds to the times. The time for secrets in esoteric life is over. The publication of the First Class texts in English, and their availability to non-German speaking interested individuals and groups is a reflection of that reality.

Frank Thomas Smith
January 2015

I have received many comments about the publication here of Rudolf Steiner's First Class Lessons. Most of these comments have been positive, expressing the writers' thanks for finally being able to have access to the Lessons. But there have also been messages expressing surprise, even shock at seeing them online and available to everyone who may be interested. So I decided that it's time to write an “apologia” (not an apology).

Those who object to the publication do so on both legal and moral grounds—I assume. I'll start with the legal aspect, because it's the easiest. All of Rudolf Steiner's literary work has been in the public domain since the year 2000. Previously it was the property of his literary estate, in the legal person of the “Nachlassvereinigung” in Dornach, and before that to Marie Steiner; never to the General Anthroposophical Society. Being in the public domain means that the original German works may now be published by anyone and read by everyone.

A translation is a different matter. Its copyright may belong to the translator or to the publisher. There already is an English translation issued by the Anthroposophical Society of Great Britain and, I believe, copyrighted by that body. There may be other translations of which I am not aware.

The translations published in SouthernCrossReview.org are new and are mine. So I could claim copyright if I wanted to. But my point is that I have the right to publish my own translations of texts which are in the public domain in their original language—without needing permission from anyone, least of all the General Anthroposophical Society.

Now for the moral issue. Those who object to the publication in English and free availability to everyone of these texts are probably thinking about Rudolf Steiner's admonitions that the texts, and especially the mantras, are available exclusively to members of the First Class of the Free School for Spiritual Science. In respect to the mantras, he said that if they got into the wrong hands their esoterically positive effect on those for whom they were intended would vanish. In other words they would no longer be effective, no longer be alive. It is an occult rule.

However, Rudolf Steiner died in 1925. The esoteric school since then has consisted of continuous readings of the transcripts of the unfinished First Class by so-called officially appointed “readers”. The second and third classes were of course never even begun. To believe that the Esoteric School still exists is an illusion.

The texts in German are available to the public since they have been in the public domain. If we take what Steiner said seriously, the esoteric effect of the mantras no longer exists. Now the student must create his own effect with the help of the mantras.

If the texts are available in German, why should they not be available in other languages, especially English, in order to be studied by members and non-members of the G.A.S and the Free School who do not understand German?

Practically everything Rudolf Steiner wrote and said has been published in German. Keeping certain works, such as the First Class Lessons, secret for some and not for others, no longer corresponds to the times. The time for secrets in esoteric life is over. The publication of the First Class texts in English, and their availability to non-German speaking interested individuals and groups is a reflection of that reality.

Frank Thomas Smith
January 2015

Editor's/Translator's note: By the time Rudolf Steiner had given the first nineteen First Class Lessons (Volumes One and Two), so many new members had joined, or wanted to join, that he felt it necessary to recapitulate the lessons already given rather than continue to advance. However, although the mantras (verses) used are the same as in Volume One, the descriptions are sufficiently different to justify a new volume. Furthermore, much new and valuable material is introduced, which is not in the previous volumes.

As it turns out, many more friends have come to this Class Lesson—and probably will to the next lessons as well—who had not attended the previous ones. So, it would be impossible to simply continue in the same way as we have with the previous lessons. But it is also true that a repetition of these Class Lessons will not be a disadvantage for those members of this esoteric school who participated in the earlier lessons, because the content of this esoteric school is such that it works again and again on the soul. Therefore, for those who today are experiencing a repetition, it also constitutes a continuation.

But for all those who are here for the first time it means something else: it means an acquaintance with the beginning of the esoteric path.

And even those who are far advanced on the esoteric path see in it the advantages of their continued striving, in that again and again they return to the beginning. This return to the beginning is always also the endeavor to reach a more advanced stage. We should therefore consider this lesson of today in that sense. And so for the members of the School who are here for the first time, the meaning of the School must be explained beforehand.

As the impulse of the Christmas Conference with the spiritual laying of the foundation stone of the Anthroposophical Society took place in this hall, from now on an esoteric breath is to flow through the whole Anthroposophical Society—as I said yesterday—an esoteric breath that can already be noted in everything undertaken within the Anthroposophical Society since Christmas. The nucleus of this esoteric activity of the Anthroposophical Society must be the Esoteric School. This Esoteric School, coming from the entire character of anthroposophy, is to take the place of what has been previously attempted as the so-called Free School for Spiritual Science, which cannot exactly be described as having been successful.

It was at the time when I did not yet personally have the leadership of the Anthroposophical Society, and thus had to entrust those who wanted to try something, to let them try. In the future, this cannot continue. The intention of what was formed together with me as the Christmas impulse was that the Free School for Spiritual Science, with its various sections, would form an esoteric nucleus for all the esoteric work in the Anthroposophical Society.

An esoteric school, however, is not founded as an earthly entity. An esoteric school can only be one if it is the earthly reflection of what has been founded in the super-sensible worlds. And it has often been declared among anthroposophists that in the succession of the reigning hierarchy of Archangels, those who reign over human spiritual life, the Archangel Michael took over this guidance during the last third of the nineteenth century. And it was made known that this guidance has a very special significance for the spiritual life and evolution of humanity on earth.

It is the case that in human evolution life is guided successively by seven Archangels who together comprise the spiritual ruling substance of the planetary system, to which the sun, earth and moon also belong. The impulse of one of these Archangels lasts about three to four centuries. And when we consider the Archangel under whose impulse the spiritual life of the present stands, when we consider Michael, we have the Archangelos who possesses the spiritual force of the sun in everything he does and supports.

Previously, again lasting for three to four centuries—that is, from the last third of the nineteenth century back through three to four centuries—was the reign of the Archangelos Gabriel, who mostly bears the moon's forces in his impulses.

And going further back we come to the centuries in which a kind of revolution against spiritual activity and spiritual being in humanity took place during the middle ages, even by those who were the bearers of civilization—the reign of Samuel, who had his impulses in the Mars forces.

When we go even further back we come to the era in which a medicinally oriented alchemy deeply influenced spiritual life under the rule of the Archangelos Raphael, who bears the Mercury forces in his impulses.

And when we go even further back, we are approaching more and more the Mystery of Golgotha, but have not yet reached it. We find there the reign of Zachariel, who bears the Jupiter forces in his impulses, and the reign of Anael—with whom we are getting very close to the Mystery of Golgotha—who bears the Venus forces in his impulses. Then we come to the time when the brilliance of the Mystery of Golgotha asserted itself against a profound spiritual darkness on earth—under the reign of Oriphiel, who bears the Saturn forces in his impulses.

Then we come back to the previous reign of Michael, that coincides with the great international, cosmopolitan impulses through Alexander the Great and Aristotle, which until that point was brought to humanity by means of the Greek mysteries and spirituality, and was then brought by Alexander over to Asia, to North Africa, so that what was the spiritual life of a small territory streamed out to the whole civilized world of those times. For it is always an attribute of a Michael era that what had previously blossomed in one place streams out to other localities in a cosmopolitan manner.

Thus, after having completed the cycle of successive Archangeloi epochs, we always return to the same Archangelos. We can go back further—again through the succession of Gabriel, Samuel, Raphael, Zachariel, Anael, Oriphiel—and would come again to Michael. And we would find that after the Michael era streams over us, an Oriphiel era follows.

So, my dear friends, we should be aware that the Michael impulse lives in the way characterized in everything which is spiritual activity and being in the present. But it is a more important Michael era than the previous ones. I would like to emphasize this.

When the Anthroposophical Society was placed at the service of the esoteric during the Christmas Conference, its esoteric nucleus, this Esoteric School, could only be founded by the spiritual power which is incumbent for its guidance at this time. Thus, we are in this Esoteric School as one which the spirit of the times himself, Michael, has founded; for it is the Michael-School of the present.

And only then, my dear friends, can you correctly understand what is being said here—when you are aware that nothing else is being said but what the Michael stream itself wishes to bring to humanity in the present time. All the words which will be spoken in this School are Michael words. Michael will is all that is willed in this School. You are all students of Michael in that you are present in the right way in this School. Only then, when you are aware of this, is it possible to be present in this School in the right way—with the correct disposition and attitude, feeling yourselves to be members not only of what enters the world as an earthly institution, but as a heavenly institution.

It is of course therefore a condition that every member of this School accept certain self-evident responsibilities. It is a property of the Christmas impulse of the Anthroposophical Society, that it has taken on the characteristic of complete openness. Therefore, nothing is demanded of members of the Anthroposophical Society other than what they themselves demand: that they receive through the Anthroposophical Society what flows within the anthroposophical spiritual movement. One does not take on further responsibilities when one becomes an anthroposophist. The responsibility for being a decent person is taken for granted.

It is otherwise when one seeks to enter this School. Then, based on the truly occult spirit of this School, the member assumes the responsibility of being a worthy representative of anthroposophy before the world with all his thinking, feeling and willing. One cannot otherwise be a member of this School.

That this is taken seriously, my dear friends, can be seen by that fact that since the short existence of this School in twenty instances temporary expulsions have already taken place. This strict measure will have to continue to be followed in the same way. One cannot play around with true esoteric matters; they must be realized with utmost earnestness. In this way, through this School the earnestness that is absolutely necessary for the anthroposophical movement to spiritually prosper can stream into it. That is what I wanted to say as an introduction.

If you—I'm speaking now to those of you who are here for the first time—if you receive the words spoken here as real messages from the spiritual world, as truly Michael-words, then you will be here in the right way, in the only way you should be here.

And so now we want to bring to our souls the words which resound to the human being when he objectively observes everything in the world that surrounds him—in the world above, in the middle and below. Let us look at the mute kingdom of minerals, at the sprouting plant kingdom, at the mobile animal kingdom, at the thinking kingdom of humanity on earth; let us direct our gaze to the mountains, to the seas, to the rivers, to the effervescent springs, to the shining sun, to the gleaming moon and the sparkling stars. If the human being keeps his heart open, if he can listen with the ears of soul, the admonishment resounds to him which is contained in the words which I shall now speak:

O man, know thyself!
So resounds the Cosmic-Word.
You hear it strong in soul,
You feel it firm in spirit.

Who speaks with such cosmic might?
Who speaks with such depth of heart?

Does it work through distant radiant space
Into your senses' sense of being?
Does it ring through weaving waves of time
Into your life's evolving stream?

It's you yourself who,
In feeling space, in experiencing time,

Create the Word, feeling foreign
In the soulless void of space
Because you lose the force of thought
In time's destructive flow.

And when we let the meaning and the spirit of these words work in us, then we feel the desire to go into the springs from which our true humanity flows. To really understand these words means to crave the path that leads to those waters from which the human soul flows—to seek the source of human life.

In seeking, my dear sisters and brothers, you will be rewarded to the extent it lies in your karma. But the first step will be to understand the inner meaning of the esoteric path. This esoteric path will be described in Michael-words here in this School. It will be described in such a way that everyone can follow it, but not that everyone must follow it, rather that it be understood; for such understanding is in itself the first step. Therefore, what Michael has to say to present-day humanity will flow in mantric words. These mantric words will at the same time be words for meditation.

Again, it will depend on karma how these words for meditation work for each individual. And the first thing is to understand that from the spoken words about human self-knowledge the desire arises to direct one's attention to the sources of human existence: O man, know thyself! Yes, this desire must awaken. We must seek: Where are the sources of what lives in the human soul, what our humanity actually is?

At first, we must observe the surroundings that have been given us. We must look around at all the little things we have been given, at all the great things we have been given. We observe the mute stone, the worm in the earth, we look at all that grows and exists and lives around us in the kingdoms of nature. We look up to the powerfully glittering stars. We listen to the turbulent thunder.

It is not by being ascetic that we can solve the riddle of our own humanity; it is not by despising the earthworm, the stars glittering in space, not by despising them as outer sensible phenomena and instead seeking an abstractly chaotic path; but when we develop a feeling for the transcendence of what shines down on us from the stars, for all that enters through the senses and becomes our perception: beauty, truth, purity, transcendence, magnificence and majesty. When you can stand there as an observer of all that surrounds you—of the plants, of the stones, of the animals, of the stars, of the clouds, of the seas, of the springs, of the mountains—and can absorb their majesty and greatness and truth and beauty and radiance, then can you first say with complete intensity: Yes, great and powerful and majestic and glorious are the worms that crawl under the earth, the stars that glitter above in heaven's space. But your being, O man, is not among them. You are not in what your senses reveal to you.

And then we direct our questioning gaze, laden with riddles, to the far distance. From here on, the esoteric path will be described in imaginations. We direct our gaze to the distance. Something like a path is shown, a path that leads to a black, night-cloaked wall that reveals itself as the beginning of deepest darkness. And we stand there, surrounded by the majesty of sensory perception, marveling at the greatness and majesty and radiance of sensory perception, but not finding our own being in it, with our gaze directed to the limits of sensory perception. But black, night-cloaked darkness begins there. But something in our heart tells us: Not here, where the sun reflects its light from all that grows and moves and lives, but there, where black, night-cloaked darkness is staring at us, are the sources of our own humanity. From out of there the answer must come to the question: O man, know thyself!

Then we go, hesitating, towards the black darkness and become aware that the first being who confronts us stands where the black, night-cloaked darkness begins. Like a previously unseen cloud formation taking shape, it becomes human-like, not weighted by gravity, but human-like nevertheless. With earnest, very earnest gaze, it meets our questioning gaze. It is the Guardian of the Threshold. For between the sun-radiating surroundings of humanity and that night-cloaked darkness there is an abyss, a deep, yawning abyss. The Guardian of the Threshold stands before us on this side of the abyss. We call him this for the following reason.

Oh, every night while sleeping the human being with his I and with his astral body is in that world that with imaginative gaze now appears as black, night-cloaked darkness; but he doesn't realize it—his soul-senses have not opened. He doesn't realize that he lives and acts among spiritual beings and spiritual facts between falling asleep and awakening; were he to consciously experience without further preparation what there is to experience there: he would be crushed! The Guardian of the Threshold protects us—therefore he is the Guardian of the Threshold—protects us against crossing the abyss unprepared. We must follow his admonitions if we wish to tread the esoteric path. He encloses the human being in darkness every night. He guards the threshold so that the human being does not, when falling asleep, enter into the spiritual-occult world unprepared.

Now he stands there—if we have sufficiently internalized our hearts and delved deeply into our souls—there he is, admonishing us as to how everything is beautiful in our surroundings, but that in this beauty we cannot find our own being and that we must seek beyond the yawning abyss of existence in the realms of night-cloaked, black darkness; that we must wait until it becomes dark here in the sunlit radiant realm of sensory light and it becomes light for us there, where now there is still only darkness.

That is what the Guardian of the Threshold reveals to our souls. We are still at a certain distance from him. We look at him, and perceive his admonishing words still from a distance, which resound so:

Where on earthly ground, color on color
Life is manifest in creation;
Where from earthly matter, form on form,
The lifeless is given shape;
Where sentient Beings, strong in will
Warm themselves in joy of existence;
Where you, O man, your bodily being
Is shaped from earth and air and light.

There your true being enters
Deep, night-cloaked, cold darkness;
You ask in the dark sweeping expanse
No longer, who you are and were and will be.
For your own being the day grows dimly
To the soul's night, to spirit-darkness;
And you turn with angst of soul
Toward the light that from darkness streams.

That is the Guardian of the Threshold's first admonishment, the earnest admonishment that tells us that our surroundings are beautiful and grand and sublime, radiant with light, sun-filled; but that this radiant, sun-filled world is for the human being the true darkness; that we must seek there, in the darkness, that darkness becomes light, so that humanity, illuminated from out of the darkness, can approach us, so that the riddle of humanity may be solved from out the darkness. The Guardian of the Threshold continues:

And from out of the darkness comes light,
—you in image-shape revealed—
Your likeness manifesting you,
Yet also a parable of you,
Earnest spirit-words in cosmic ether
Heard by your heart, imparting strength,

The Spirit-Messenger, who alone
Can light for you the way;
Before him the fields of sense widen,
Behind him yawn the abyss-depths.

And before his dark spirit-fields,
Hard by the yawning abyss of being,
Resounds his anciently potent creative words:
Behold, I am the only gate to knowledge.

[The mantra is written on the blackboard, with the last line underlined.]

The Guardian speaks:

Where on earthly ground, color on color
Life is manifest in creation;
Where from earthly matter, form on form,
The lifeless is given shape;
Where sentient Beings, strong in will
Warm themselves in joy of existence;
Where you, O man, your bodily being
Is shaped from earth and air and light.

There your true being enters
Deep, night-cloaked, cold darkness;
You ask in the dark sweeping expanse
No longer, who you are and were and will be.
For your own being the day grows dimly
To the soul's night, to spirit-darkness;
And you turn with angst of soul
Toward the light that from darkness streams.

And from out of the darkness comes light,

(The continuation of this phrase follows after a few lines. What comes now is an intermediate clause.)

— you in image-shape revealed,
Your likeness manifesting you,
Yet also a parable of you,
Earnest spirit-words in cosmic ether
Heard by your heart, imparting strength —

(The intermediate clause has ended; the phrase “And from the darkness comes light” continues.)

The Spirit-Messenger,
(the Guardian of the Threshold) who alone
Can light for you the way;
Before him the fields of sense widen,
Behind him yawn the abyss-depths.

And before his dark spirit-fields,
Hard by the yawning abyss of being,
Resounds his anciently potent creative words:
Behold, I am the only gate to knowledge.

For it is the Guardian himself who, once he has imparted to us this first admonition: to feel light as darkness, darkness as light, indicates the feelings and sensations which can come anciently potent from our souls. He speaks them aloud, does the Guardian, as his gaze becomes even more earnest, as he stretches out his arm and hand to us, he speaks further with these words:

From the distant beings in space
Who experience existence in light,

(We feel ourselves impelled to take a few steps closer to the Guardian.)

From the stages of the course of time,
Which finds expression in creating,
From the depths of heart-felt feeling
Where in the Self the world is fathomed:

They resound in the speech of the soul,
They gleam in the spirit-thoughts,
From divine curative powers,
In the cosmic formative forces
The undulating existential words:
O you man, know thyself!

It is different if we first hear these words from sensory beings, and if we correctly understand the words which resound: “O man, know thyself!”, or if they now resound before the terrible abyss of existence from the mouth of the Guardian of the Threshold himself. The same words: two different ways to grasp them. These words are mantric, for meditation, they are words which awaken the capacity in the soul to come near to the spiritual world, if they are able to ignite the soul.

[The mantra is written on the blackboard and the title and last line are underlined.]

The Guardian at the abyss

From the distant beings in space
Who experience existence in light,
From the stages of the course of time,
Which finds expression in creating,
From the depths of heart-felt feeling
Where in the Self the world is fathomed:

They resound in the speech of the soul,
They gleam in the spirit-thoughts,
From divine curative powers,
In the cosmic formative forces
The undulating existential words:
O you man, know thyself!

While the Guardian is saying these words, we have moved close to the yawning abyss of being. It is deep. There is no hope of crossing the abyss with the feet given us by the earth. We need freedom from earthly gravity. We need the wings of spiritual life in order to cross over the abyss. By at first beckoning us to the yawning abyss of existence, the Guardian of the Threshold made us aware of how our Self, before being illuminated and purified for the spiritual world, where actually today we are everywhere surrounded by hate for the spiritual world, by mockery of the spiritual world, by cowardice and fear of the spiritual world—the Guardian makes us aware of how this, our Self, which wills and feels and thinks, is constituted today in our present evolutionary cycle in its threefold character of willing, feeling and thinking. We must first recognize this before we can become aware, in real self-knowledge, of our true Self, which is implanted in us by the gods.

All three beasts, which arise from the abyss one after the other, appear to us as seen from the viewpoint of the eternal divine force of healing: human willing, human feeling, human thinking. As they appear one after the other—willing, feeling, thinking in their true form—the Guardian explains them:

We are standing at the edge of the abyss. The Guardian speaks—the beasts rise up:

Yes, you must beware of the abyss;
Otherwise its beasts will devour
You, if you pass by me in haste.
Your cosmic age has placed them there
In you as enemies of knowledge.

Behold the first beast, the crooked back,
The bony head, the scrawny body,
His skin is all a dullish blue;
Your fear of creative spiritual being
Begat the monster in your will;
Knowledge bravery alone will overcome it.

Behold the second beast, it bares
Its teeth in a warped face, scornfully it lies,
Yellow with gray spots is its body;
Your hate of spiritual revelation
Begat this weakling in your feeling;
Your flame for knowledge must subdue him.

Behold the third beast, with cloven muzzle,
Its eye is glassy, posture slouching,
Dirty-red its form appears to you;
Your doubts in the power of spiritual light
Begat this ghost within your thinking;
Your creative knowledge must make it yield.

Only when you've defeated the three
Will wings sprout upon your soul
To fly the abyss over,
Which separates you from the knowledge fields
To which your heart desires
to consecrate itself in healing.

I will write these mantric words on the blackboard next time.

When one has heard this directly from the mouth of the Guardian, one may return, remembering, to the point of departure. There exists everything before the soul that all beings in our surroundings say, if we understand them correctly; what all beings in the most distant past already said to humanity, what all beings say to humanity in the present, and what all beings will say to the human beings of the future:

O man, know thyself!
So resounds the Cosmic-Word.
You hear it strong in soul,
You feel it firm in spirit.

Who speaks with such cosmic might?
Who speaks with such depth of heart?

Does it work through distant radiant space
Into your senses' sense of being?
Does it ring through weaving waves of time
Into your life's evolving stream?

It's you yourself who,
In feeling space, in experiencing time,

Create the Word, feeling foreign
In the soulless void of space
Because you lose the force of thought
In time's destructive flow.

These are the words of the Michael-School. When they are spoken, Michael's spirit flows in waves through the room in which they are spoken. And his sign is what confirms his presence.

Michael-Sign (red)

Then Michael leads us to the real Rosicrucian School, which shall reveal the secrets of humanity in the past, in the present and in the future through the Father-God, the Son-God and the Spirit-God. And then pressing the seal on the words “rosae et crucis”, the words may be pronounced:

Ex deo nascimur

In Christo morimur

Per spiritum sanctum reviviscimus

accompanied by the sign of Michael's seal, which are for the first words “Ex deo nascimur” [See note]:

secondly by the words “In Christo morimur”:

thirdly by the words “Per spiritum sanctum reviviscimus”:

As we say the words “Ex deo nascimur”, we feel them confirmed by the seal and sign of Michael—

“Ex deo nascimur” by this sign [makes the gesture—see note]:

I esteem the Father

“In Christo morimur” by this sign:

I love the Son

“Per spiritum sanctum reviviscimus” by this sign:

I bind myself to the Spirit

That is what the signs mean.

Michael's presence is confirmed by his seal and sign.

Michael-Sign [see note]

The mantric words written on the blackboard may only be kept by those who are legitimate members of the School, that is, who have been issued the blue certificate. No one else may possess these words. Of course, those may have them who for some reason cannot attend a particular session of the School, or because of the distance from their homes cannot attend. As members of the School they can receive them from other members.

However, in each case permission to pass on these words must be obtained. The one who is to receive the words may not request permission, but only the one who passes them on. He or she obtains permission either from Dr. Wegman or from me. This is not a mere administrative measure, but must be the basis for every passing on of the words that permission must be granted either by Dr. Wegman or by me. The words may not be sent by letters, but only personally; they may not be entrusted to the mail.

Note: It is not possible to determine from the stenographic records of the seven Repetition Lessons exactly when during each lesson, Rudolf Steiner drew the Michael-Sign and the Michael-gestures with their corresponding words, or when he made the signs and the gestures.

The Berlin branch was the starting point of Rudolf Steiner's spiritual scientific teaching activities. Originally called the German Theosophical Society Berlin, it was founded in 1894 as a branch of the Theosophical Society, European Section, based in London. In the fall of 1900, Rudolf Steiner was invited to give lectures in this circle. There he soon met Marie von Sivers, later Marie Steiner, with whom he took over the leadership of both the German Theosophical Society and the German Section, which was in the process of being founded, in 1902. From 1905 to 1912, the German Theosophical Society, or rather its Berlin branch, was known as the 'Besant Branch', and from 1913 it was the 'Berlin Branch' of the Anthroposophical Society. Rudolf Steiner and Marie Steiner-von Sivers remained the leaders of this original branch of the anthroposophical movement until Rudolf Steiner became its first chairman when the Society was reorganized at Christmas 1923 as the General Anthroposophical Society based at the Goetheanum, Dornach near Basel, and he permanently moved his main residence from Berlin to Dornach.

From the fall of 1903 until May 1909, the Berlin branch was located at 17 Motzstraße, Berlin W, a large building that housed the office of the German Section, the Rudolf Steiner Literature Publishing House, and the apartments of Steiner and other co-workers. On May 5, 1909, the long-needed larger branch office at Geisbergstraße 2 was officially opened by Rudolf Steiner. The interior design, which, especially through the use of the color blue, sought “a unified surface effect,” was carried out according to Rudolf Steiner's specifications. (Annual report of the branch in “Mitteilungen für die Mitglieder der Deutschen Sektion der Theosophischen Gesellschaft” No. X of January 1910.) In addition to Rudolf Steiner's own description in his inauguration lecture, there is also a brief characterization of this room in Assia Turgenieff's “Erinnerungen an Rudolf Steiner und die Arbeit am ersten Goetheanum”, Stuttgart 1967:

"The branch office on Geisbergstrasse was like a ship or an island in the raging sea of modern city life. In it, Dr. Steiner made his first attempt at interior design. The walls were painted a saturated blue, and the door, floor, windows and chairs were an even darker blue. The lectern to the side was also dark blue, with a bouquet of bright red roses on it. The curtains at the windows were light blue, and the ceiling was also covered with light blue fabric, which, tightened at the seams, hung down in strange waves. This was unintentional, but a great deal of care had been taken to form droplet-like shapes from the ceiling fabric as a transition to the darker walls. The busts of Hegel, Schelling, Fichte and Novalis, as well as two etchings of Raphael's stanzas, occupied the spaces between the windows.

The uniform blue color scheme – the branch office at Motzstrasse 17 was also kept in this color – was explained by Rudolf Steiner at the inauguration of the Stuttgart house (lecture of October 15, 1911, see page 148). In Berlin itself, on October 23, 1911 (in Library Assn. No. 133), he said how necessary it is to have our own premises: “That something can be achieved if we able to build the room ourselves, we have not only seen with small beginnings, but now again, where the Stuttgart branch has built the first Central European Theosophical House. And those who were present at the opening will have been sufficiently convinced of what a Theosophical sense of a solemn interior really means, and how it is something quite different when you enter such a room , quite apart from the individual subtleties that I discussed when I spoke in Stuttgart about the importance of color, spatial boundaries and so on for the cultivation of occult knowledge in such a room.” In 1919, it became necessary to expand the premises again in Berlin, and new rooms, now also with a stage, were set up at Potsdamer Straße 39. Although Rudolf Steiner was rarely able to be in Berlin at the time, he opened the venue with a lecture on September 12, 1919 (Library No. 193). They served the work in Berlin until the ban of the Anthroposophical Society in Germany by the National Socialists in 1935. After the Second World War, numerous anthroposophical activities have developed in Berlin again, which have created their own premises.

H. W.

My dear friends,

Quite a large number of new members of this School are present, and I am therefore obliged to again say a few words about its principles.

First if all, this School represents the impulse of the anthroposophical movement which was renewed here during the Christmas Conference at the Goetheanum. Previously there were several esoteric circles. All these esoteric circles must be gradually absorbed into this School, because with the Christmas Conference a new spirit was introduced into the anthroposophical movement insofar as it streams through the Anthroposophical Society.

I have repeatedly spoken - also outside [Dornach] - about what the difference is between the anthroposophical movement before the Christmas Conference and the one we now have since Christmas. Previously the Anthroposophical Society was a kind of administrative body for anthroposophical teaching and content. Within the Anthroposophical Society, Anthroposophy was, so to speak, cultivated. Since Christmas anthroposophy is not only cultivated, it is also carried out; meaning that everything which passes through the Anthroposophical Society as activity, as thought, is anthroposophy itself.

The renewal which has taken place must be clearly grasped, my dear friends, and above all it must be grasped with deep earnestness. For a distinction exists between the Anthroposophical Society in general and this Esoteric School within the Anthroposophical Society. The Anthroposophical Society will, as a matter of course and according to the principle of openness, not be able to demand anything more from the members than that they honestly recognize what anthroposophy is and that they are in a certain sense listeners to what anthroposophy says; and that they receive from it what their hearts, their souls can make of it.

It is different as far as the School is concerned. Those who become members of this School declare that they want to be true representatives of the anthroposophical movement. In this Esoteric School, which will gradually be expanded to include three classes, the same freedom must of course apply as it does to every member of the Anthroposophical Society; but freedom must also apply for the Executive Council at the Goetheanum which is responsible for this School. In this case, it means that only those who are recognized by the School as true members can be recipients of what the School teaches.

Therefore, whatever a member of the School does should have the effect of reflecting on anthroposophy in the world; and it must belong to the competence of the Executive Council to remove a member if it considers that he cannot be a representative of the anthroposophical movement. The relationship must be mutual.

Therefore, more and more a serious, in a certain sense strict spirit will have to be utilized in the management of the School. Otherwise the anthroposophical movement cannot advance if we do not feel that the School is like building a rock to support anthroposophy. It is going to be very difficult and the members of this School must know that they must adapt to those difficulties. They are not merely anthroposophists, they are members of an Esoteric School.

And it must be an inner obligation to consider the Executive Committee, as it is presently constituted, as an esoteric entity. This is not generally understood. So something must be done to bring it to the members' attention. It is saying much that an Executive Committee has been esoterically formed.

Furthermore, all those who consider themselves to be legitimate members of this School see the School as not having been founded by men, but in fact by the will of the world's presently reigning spiritual powers; something which has been instituted from the spiritual world and which intends to act accordingly; which feels responsible to the spiritual world alone. Therefore, anything which indicates that a member is not taking the School seriously must lead to the cancellation of that person's membership.

It is a fact that negligence has entered into the Anthroposophical Society to a marked degree in recent years. That it ceases is one of the tasks for the members of this School. We want to feel responsible even for the words we speak. Above all we should feel responsible that every word we speak is tested to the extent that we know it is true. For untruthfulness, even when derived from what is called good intentions, is destructive in an occult movement. There must be no illusions about this; it must be completely clear. It is not a question of good intentions, which are often taken very lightly, but of objective truth. Among the first duties of an esoteric student is that he does not merely feel obliged to say what he thinks is true, but that he feels obliged to determine that what he says is really objectively true. For only when we serve the divine-spiritual powers - whose forces stream through this School - in the sense of objective truth, will we be able to steer through all the difficulties which will assail anthroposophy.

What I will now say is within the circle of the School, and what is said within the circle of the School remains within the circle of the School. We may not forget that many people are saying something like the following. Certain influential persons are saying: Those who represent the principles of the Roman Church will do everything in their power to make the individual states of the former German Empire independent and out of them - I am only reporting - with the exception of the predominance of Prussia, to reestablish the Holy Roman Empire, which of course, when it is established by such prominence, will spread its power over the neighboring regions. Then - they say - we will need to completely destroy from the roots up the most dangerous, the worst movements. And, they add, if the reestablishment of the Holy Roman Empire is not successful, and it will be successful, but if not, we will find other means to completely destroy from the roots up the most resisting, the most dangerous movements of the present, and they are the anthroposophical movement and the movement for Religious Renewal [Christian Community].

I quote almost verbatim. And you can see that the difficulties are not less, but every week greater, that what I say is well founded. I wish today to speak from the heart to those who consider their membership in this School with heartfelt seriousness. Only by such earnestness as members of the School can we construct the necessary foundation for navigating through the future difficulties.

You can see from this that anthroposophy - the movement for religious renewal is only a branch of it - is taken more seriously by the opposition than by many of the members. Because when one can learn that the Holy Roman Empire, which fell in 1806, is to be reinstated in order to eliminate such a movement, that means that it is taken very seriously indeed. What is important is whether a movement is founded from the spirit and not, my dear friends, how many members it has, but which force is instilled in it directly from the spiritual world. The opponents see that it contains a strong inner force; therefore, they choose sharp, strong rather than weak means [to combat it].

*

The considerations of these Class lessons, my dear friends, have been primarily concerned with what can be told about the encounter with the Guardian of the Threshold, the encounter which is the first experience towards the attainment of real and true supersensible knowledge. Today I would like to add something to what has already been considered.

It is not possible to claim that the encounter with the Guardian of the Threshold has been successful until one has experienced what it means to be outside the physical body with the human I and the astral body. Because when the human being is enclosed within the physical body, the only things he can perceive in his surroundings are those which he perceives with the instruments of his physical body. And through the instruments of the physical body only the sensible world can be perceived - which is a reflection of a spiritual world, one which does not, however, reveal to the senses what it is a reflection of.

Generally speaking, it is not difficult for a person to leave the physical body. He does so every time he falls asleep. He is then outside the physical body. But when he is asleep outside the physical body his consciousness is suppressed to the point of being unconscious. Only illusory - or perhaps even not illusory - dreams rise up from this unconsciousness. But through the attainment of higher knowledge leaving the physical body takes place in fully conscious deliberateness, so that when outside the physical body the person perceives his surroundings exactly as he perceives the physical world with his senses when within the physical body. He perceives the spiritual world while outside the physical body.

But the human being is at first unconsciously asleep. Under normal circumstances he is not aware of what he could see when outside the physical body. And the reason for this is that he is protected from approaching the spiritual world unprepared.

If he is sufficiently prepared, what happens then? When he is at the abyss between the sensory world and the spiritual world, the Guardian of the Threshold extracts his true human essence - assuming he is prepared as described in the previous lessons - which can then fly over the abyss with the means indicated in the mantric verses. And then from beyond the threshold he can behold his own sensory physical being.

That is the first powerful impression of true knowledge, my dear friends, when the Guardian of the Threshold can say to the human being: See, that is how you are over there, as you appear in the physical world; here with me you are as your inner being really is.

And now meaningful words sound out again from the Guardian of the Threshold - that the person is called upon, now that he is on the other side of the abyss, how differently he sees himself on the other, physical side. He sees himself differently. He sees himself as a tripartite being. He sees himself as a tripartite being which expresses itself psychically in thinking, feeling and willing. In reality they are three humans: the thinking one, the feeling one, the willing one, which exist in every person and are only held together in one by the physical body in the physical world. And what the person sees there resounds from the lips of the Guardian of the Threshold in the following way:

O see the three
They are the one,
When you in earthly life
the human form have got.

Or also “human imprint”; one must translate the words from the occult language.

O see the three
They are the one,
When you in earthly life
the human imprint bear.

Experience the head's cosmic form
Feel the heart's cosmic pulse
Think the limbs' cosmic force

They are the three
The three, which as the one
In earthly being live.

[The mantra is written on the blackboard:]

O see the three
They are the one,
When you in earthly life
the human imprint bear.

Experience the head's cosmic form
Feel the heart's cosmic pulse
Think the limbs' cosmic force

They are the three
The three, which as the one
In earthly being live.

The Guardian of the Threshold is indicating here how the Three - which separate from each other once the person leaves the physical body - how the Three look in relation to the physical body. Thevision is directed to the physical body, to the head, heart and limbs, and the Guardian of the Threshold says: If you observe the human head in its true cosmic significance, it is a mirror image of the heavenly universe. You must look into the distance, where the universe seems to reach its boundary. (In reality it is bounded by the spirit, not as it naively appears physically to be.) In looking up you must recall that your round head is a true image of the heavenly universe. And we add here, being conscious of the mantric words:

“Experience the head's cosmic form”

The sign is added here [in front of the above line]:

which encourages us to pause at this line of the mantric verse in order to envision the upward direction to the cosmic vastness, and of course that direction is always upward from anywhere on the earth.

“Feel the heart's cosmic pulse”

Through this cosmic-heavenly place the cosmic rhythm resounds as cosmic music. When we hear the human heart beating it seems as if this human heart were only beating as a result of the human organism's interior processes. In reality what beats in the heart is the counterpoint of the cosmic rhythm which has circulated not only for thousands but for millions of years. Therefore, pause again - the Guardian of the Threshold says - at the words “Feel the heart's cosmic pulse”, and feel what works in the heart upward as well as downward.

[The corresponding sign is drawn:]

The triangle pointing downward combines with the one pointing upward.

“Think the limbs' cosmic force”

This cosmic force is the one concentrated from below by gravity and other earthly forces. In our thinking - which as earthly thinking is only capable of understanding the earthly - we must look downward to grasp what streams out from the earth to work in man. Now we pause again at “Think the limbs' cosmic force” in the triangle pointing downward:

And we will feel the Guardian's words as they should affect the human heart, the human soul today if one activates this mantric verse in the appropriate way.

Experience the head's cosmic form.

The verse is spoken while making the sign before the head:

Feel the heart's cosmic pulse

One speaks the verse while making the sign before the breast:

Think the limbs' cosmic force

One speaks the verse while making the sign pointing downward:

And you should then try, after letting these mantric verses work on the soul, to make the senses subdued, close the eyes, hear nothing with the ears, perceive nothing and have darkness around you for a while, so that you are living totally in the atmosphere through which these words pass. And in this way you will transport yourself to the sphere in initiation which in all reality can be realized during the encounter with the Guardian of the Threshold. This is one of the ways by which one can take the first step beyond the threshold.

But we must let the Guardian's next words work upon us with great earnestness. These words indicate that once we have crossed the threshold everything is different from the sensory world. In the sensory world we think that the site of thinking and mental images is the human head. And so it is, for the sensory world. But this thinking in the head is always mixed a little bit with willing, something which is also perceptible for normal consciousness. Because when we move from one thought to another we must use the will just as we use it when moving an arm or a leg, or when willing in general. But it is a fine, delicate willing which transfers one thought to another. When we are in the sensory world the whole extent of thinking and a small amount of willing are bound together in the head. As soon as we cross over the Threshold and encounter the Guardian it is the reverse: a small amount of thinking and much widespread willing is bound to the head. And in this willing, which otherwise sleeps in man, we sense the spirit which forms the head from out of the cosmos, the heavens, as it's spherically-shaped mirror image in all its details.

Therefore, once we have crossed beyond the threshold, the Guardian calls out the following words:

[The new mantra is written on the blackboard.]

The head's spirit,
You can will it

And now we see that willing is something quite different from what it previously was. Previously the senses were the transmitters of sense-impressions, and one was not aware that the will goes through the the eyes, through the ears, that the will goes through the sense of warmth, and through every other sense as well. Now we see that everything the eye experiences as multiple colors, what the ear hears as multiple sounds, what man perceives as warmth and cold, as rough and smooth, smells and tastes etc., is all will in the spiritual world.

[writing continues:]

And willing provides you with
The senses' multiple heaven-weaving

If on seeing the head from the other side of the threshold one recognizes how will goes through the head and how the senses represent will, then he will realize how the heart contains the soul and how one can feel the soul within the heart just as he can will the head's spirit when observing the head. And now we know that when thinking is not considered as a function of the head, but as a function of the heart, of the soul, we realize that thinking does not belong to an individual, but to the world; then one experiences cosmic-life, the music of the spheres.

[The second verse is written on the blackboard.]

The heart's soul,
You can feel it;
And feeling provides you with
Thinking's germinal-waking cosmic-life.
You live in the shining.

not in the unsubstantial shining, but the shining where the essence of the world appears.

The head's spirit,
You're able to will it;
And willing provides you with
The senses' manifold heavenly weave.

summing up in the line:

You weave in wisdom.

Summing up what pertains to the heart's soul and feeling in the line:

You live in the shining.

Just as you recognize the senses as will, you also recognize thinking as feeling in respect to cosmic being, when you consider the Three, which only in the sensory world are One.

And thirdly the Guardian of the Threshold adds:

[The third verse is written on the blackboard.]

The limbs' strength,
You can think it.

Now we have a complete reversal. Whereas normally we consider thinking to be concentrated in the head, here [in the first verse] it is the will, as I previously explained, that is concentrated in the head. Feeling stays in the heart, where it is also felt to be in the sensory world; for the inner force of the heart goes over to the spiritual world.

The limbs' strength,

You can think it.

Now thinking is brought directly into connection with the limbs, the opposite of the sensory world.

[Writing continues.]

And thinking gives you
Human striving's goal oriented will;

thus, willing becomes thinking,

You strive in virtue.

Thus, we have the complete reversal in the spiritual world as revealed to us by the Guardian of the Threshold. Whereas we normally differentiate willing, feeling, thinking from below upward in man, on the other side [of the threshold] we differentiate man as a Three: will above in the head, feeling in the middle, thinking below at the limbs.

We realize then how willing, concentrated in the head, is the weaving cosmic wisdom in which we live; how feeling is the cosmic shining in which all the spirit-beings glow; and how thinking, observed in the limbs, is human striving, which can be lived as human virtue. And the Three appear before spiritual vision thus:

The mantric verse is built thus. And we must be aware of this inner congruence, and also aware that if we let this mantric verse work on us the following will penetrate our being:

[These three lines are underlined in yellow.]

These then are the Guardian of the Threshold's words which accompany our spiritual vision of the Three, which derive from the One, when we cross over into the world beyond the threshold:

These are the sensations which must flow through the soul if real knowledge is to be obtained; these are the admonitions which the Guardian of the Threshold lets resound at the moment when he also tells us:

[Written on the blackboard:]

Those are the words which for thousands and thousands of years have resounded at all the gates to the spiritual world, admonishing and yet encouraging:

Just imagine, my sisters and brothers, that you say to yourselves for the first time: I want to take the Guardian of the Threshold's words seriously; I recognize that I was not yet a human being; I recognize that I will become one through insight into the spiritual world.

Imagine, my dear sisters and brothers, you say the second time: Oh, I didn't take the words seriously enough the first time; I must admit that I need not one, but two of the stages from where I am now in order to become a true human being.

And imagine you say the third time: I recognize that I need three of the stages from the point where I now stand, at which I am not a true human, in order to become a true human being.

The first admonition, which you give to yourself, is earnest. The second admonition is more earnest. But the third admonition must bear the most earnest impression of all. And if you can awaken this threefold admonition of earnestness from the depths of your souls, then you will have an inkling of what it means to become a true human being through knowledge. And then you will return to the first admonition - as we will also do now - as a transforming verse in our souls.

Thus, my sisters and brothers, has it resounded in the hearts of all who have striven for knowledge ever since there have been human beings on the earth.

There has been a pause in the striving since the dawn of the fifth post-Atlantean cultural epoch. According to the will of the divine-spiritual entities who guide humanity, the pause has come to an end. Now it is up to you to make human hearts open again in a worthy way to what the wise guides of humanity raise up to the vision of what works in the world as spirit, what as spirit works in the world in humanity, as the crown of existence.

Carl Unger from the lecture “Esotericism” given at the opening conference of the second Goetheanum building on Michaelmas 1928.¹ Carl Unger (1878–1929) was one of the first members of all departments of Rudolf Steiner's Esoteric School and was a member of the leadership of the Anthroposophical Society from 1908 until his death.

The nature of esotericism cannot be described in a few words. I would like to try to gain some insights into the position of esotericism in the present day.

Rudolf Steiner often said that there was always an esoteric element in the various epochs, but that something different was always referred to as esotericism. However, at all times, esotericism included an attitude of mind that lay outside the ordinary life and knowledge of the respective time, a difficult path that first had to be taken in order for people to strive and develop.

I would like to point out the transitions from the third cultural epoch to the fourth and from the fourth to the fifth epoch. The impulse of the third epoch is emerging again in our time, and so there is ample reason to occupy ourselves with it.

From Rudolf Steiner's “Occult Science” ² we know how the cosmic developmental processes of an earlier time become the path of initiation for a later one.

In this sense, we can look at the ancient Indian mysteries as a repetition of the Saturn development in the polaric time, and we can look at the Persian path of initiation, in which the ancient solar development was reflected in its repetition during the Hyperborean time. Then we stand in the third post-Atlantic culture, the Egyptian-Chaldean epoch, which also contains the history of the Hebrew people. Ancient lunar forces well up in the soul, as they had changed throughout the Lemurian period. In ancient Lemuria, man still lived in magical connection with the elements of the earth; to a large extent, he could influence and conquer the forces of nature. We find this magical potency of the ancient times transformed and living on in the mystery centers of the third culture; we must indeed describe the esotericism prevailing in them as magical. What had been preserved as a cultural symbol from that time could only have been formed under the influence of a magical esotericism. Only a select few had access to it, and they were trained for it through tremendously hard and difficult trials. Often selected as young children, they had to undergo years of psychological and spiritual training to prepare them for the organic interaction of forces in their bodies, until they were able to experience the death of the mystic. This required the unconditional submission of the disciple to the teacher, who, by manipulating spiritual forces, detached the higher limbs of the disciple from the physical body and then guided them back again. Initiation could only be achieved through the magical assistance of the hierophant. And it was from the mystery centers that the nations were led and guided to cultural progress through magical powers and powerful suggestions.

The mystery centers themselves were protected by magical means against the intrusion of unauthorized persons. Whoever entered without permission, or whoever did not prove himself, perished. We find allusions to this protection of the holy places right up to the Old Testament: no one except the high priest himself may enter the Holy of Holies; any unconsecrated person who approaches it suffers death. Of course I know that there are materialistic interpretations of this in every detail; they only show that anyone who makes or believes such interpretations understands nothing of the things they are dealing with.

Then followed the Greek period, in which the memory of Atlantis was particularly alive and permeated the mystery being. It had a “secret esotericism”. It no longer shaped directly into the physical and bodily, but it became indirectly effective through the experience of the soul in the awakening consciousness. It sparked enthusiasm, the powers of inspiration, “being filled with the god,” and through art it developed spirit-begetting powers in human life.

To the same extent that the power to protect the mysteries through magic was lost, the secrecy of the esoteric was established and sought under oaths and threats. Those who betrayed the mysteries were persecuted and punished by death.

We still have traces of secret esotericism in the present day in the various secret societies; they cultivate the remains of ancient times in forms and rituals that they endeavor to keep strictly secret. There, too, betrayal is punished.

Today, however, we are dealing with completely different impulses. We have emerged from the era of magical efficacy and secret esotericism, because the mystery has been brought into the light of the public. The Mystery of Golgotha brought the turning point, in that Christ consciously broke through the barriers of old efficacy - and then, with his death and resurrection, “fulfilled” the mystery wisdom of all time, and “before all the people”. The knowledgeable people of that time also recognized this, which is why he was accused of betraying the mysteries. In the New Testament it says of Christ: “For he has done signs before the people,” so they sought “a cause against him.”

Rudolf Steiner presents this fundamental difference between the Christ-act and all previous initiations in his book ² (1902), GA 8, and in many lectures. The Mystery of Golgotha is meant to reach the whole world; it is a cosmic event; in it we have the liberation of the mystery being. Since the Mystery of Golgotha, we must recognize esotericism as a free one; that is the essential point. Rudolf Steiner took up this fact and, during the second period of his work in the Anthroposophical Society, introduced us ever more deeply into the Mystery of Golgotha with the help of the Gospels. By sharing with us the results of his spiritual scientific research into the cosmic deed of Christ Jesus, he opened up a new understanding for us of the biblical accounts as well; genuine and true reverence for the soul arose anew from such insight into the religious documents. Placed in this context, the individual word of the Bible regained its sacred, all-encompassing truth; the individual word was experienced in its esoteric power.

Rudolf Steiner wanted to convey to the people who had come together in the Anthroposophical Society an esoteric teaching appropriate to the spiritual situation of our fifth cultural epoch. He wanted to show them the paths to a Christian esoteric development by further developing the methods of supersensible research in a way that was appropriate for the time of the consciousness soul, based on an understanding of ancient occult tradition.

I would like to illustrate this a little with words that he himself used. Rudolf Steiner once said: People do not consider that in each of my lectures, including public lectures, there is a wealth of esoteric information. The lectures must only be able to be properly received. He said this after it was no longer possible during the war years to cultivate esotericism in the usual way, and members approached him with the request to resume this esotericism. Rudolf Steiner wanted to characterize what he wanted to be understood by “esoteric” in today's world. On another occasion he said: “I would like to draw your attention to an esoteric book that, although it is right in front of everyone, is not understood as such by anyone, namely Fichte's ‘Wissenschaftslehre’ (The Theory of Knowledge). In the same sense, Rudolf Steiner described every table of logarithms as esoteric, i.e. it is part of the understanding of the same that the person acquires the scientific prerequisites through learning, musters the goodwill to work out the necessary preparations. For us, it all comes down to taking such words very seriously.

But how did Rudolf Steiner cultivate esotericism in our society?

Anyone who has followed Rudolf Steiner's path since the turn of the century could have experienced the following: Rudolf Steiner often sought the ground for certain presentations, and it could happen that he shared something from his spiritual research with a very small group, sometimes even only with three, two or even just one person - on a trial basis. He conducted a kind of primeval experiment to see how far the present consciousness could 'bear' these things. He would present some new research result to a few people in this way. One could ask questions and discuss the matters. After some time, however, one could experience him putting the same question to a larger circle, for example to the circle of people who formed an esoteric group. But then it happened that Rudolf Steiner presented the context to all members of the Anthroposophical Society; and if one waited a little longer, he began to speak about the same fact in lectures to the public.

You see how the esoteric, i.e. the spiritual, which is still inaccessible to ordinary experience, had to be introduced step by step into contemporary consciousness. The soil had to be plowed step by step so that the seed could be sown. But these things were certainly meant for all people from the very beginning. Rudolf Steiner broke through the wall that had enclosed the spiritual life of the new era until the end of the Kaliyuga [1899]. Even today there are initiates of different directions, progressive and conservative. Rudolf Steiner, however, wanted to give people everything they would prove themselves ready for. Just as Jesus Christ went through the Mystery of Golgotha for all people, so here too no one should be excluded.

However, it should be noted that the spiritual world also has its laws, and does not allow those who do not have the will to prepare themselves to approach it. The effort that the individual has to expend, the circumstances and the state of consciousness ensure that no unauthorized person can approach the things. The mystery protects itself through itself; today it needs no means, neither of magic nor of secrecy.

In the methodology of the paths to the esoteric, Rudolf Steiner provided protection for the mystery. These paths are such that in the preparation, in what Rudolf Steiner called the “study” of anthroposophy, lies the awakening power for true self-knowledge of the human being. The call, “O man, know thyself,” which resounds from the mysteries, penetrates the soul that is seriously striving for spiritual knowledge of anthroposophy. In the practice of the soul, it transforms the ordinary experience of the self into true self-awareness, out of which a new sense of human responsibility arises: responsibility to the spirit. In the awakening of the spiritual self, the soul feels at home among spiritual beings; under their gaze, a new moral soul attitude arises in it. Just as the 'old knowledge' required protection through magic or secrecy, so the new knowledge is based on the true self-knowledge of the human being and the spiritual responsibility that blossoms from it. This is why Rudolf Steiner brought everything into the public sphere with the Christmas Conference ³. He wanted a new mystery movement whose impulses could lead directly to the Christ event; free esotericism is the only thing possible today. Just as magical esotericism shaped physical events, and secret esotericism awakened new powers of experience through the art of the soul, so free esotericism addresses the human spirit.

• 1. Carl Unger, “Schriften” II, Stuttgart 1966, Verlag Freies Geistesleben. Esotericism (1928), lecture “Esotericism”, p. 224ff
• 2. “Occult Science: An Outline of Occult Science” (1910), GA 13
• 2. “Christianity as Mystical Fact and the Mysteries of Antiquity”
• 3. See “The Christmas Conference for the Founding of the General Anthroposophical Society 1923/24”, GA 260.