The Rudolf Steiner Archive

We will turn our attention to-day to manifestations of the life of soul able to lead us to a kind of self-observation in which a vista of our personal karma, our personal destiny, flashes into life like lightning. When we reflect upon the nature of the life of soul even with more or less superficial self-knowledge, we realise that sense-impressions and the thoughts we form about them are the only clear and definite experiences in the life of soul in which, with ordinary consciousness, we are completely awake. As well as these thoughts, sense-impressions, sense-perceptions, we also have, of course, the life of feeling. But just think how indeterminately our feelings surge through us, how little we can speak of inner, wide-awake clarity in connection with our life of feeling. Anyone who faces these facts with an open mind will certainly admit that as compared with thoughts, his feelings are indeterminate, lacking in definition. True, the life of feeling concerns us in a more intimate, personal way than does the life of thought, but for all that there is something undefined in it and also in the way it functions. We shall not so readily allow our thoughts to deviate from those of other people when it is a question of reflecting about something that is alleged to be true. We shall feel that our thoughts, our sense-impressions must somehow tally with those of others. With our feelings it is different. We allow ourselves the right to feel in a more intimate, more personal way. And if we compare feelings with dreams, we shall say: dreams arise from the night-life, feelings from the depths of soul into the light of day-consciousness. But again, in respect of their pictures, feelings are as indeterminate as dreams. Anyone who makes the comparison, even with such dreams as enter quite distinctly into his consciousness, will realise that their lack of definition is just as great as that of feelings. Therefore we can say: it is only in our sense-impressions and thoughts that we are really awake; in our feelings we dream—even during waking life. In ordinary waking life, too, our feelings make us into dreamers.

And still more so the will! When we say: ‘Now I am going to do this, or that’—how much of the subsequent process is actually in our consciousness? Suppose I want to take hold of something. The mental picture comes first, then this picture completely fades away and in my ordinary consciousness I know nothing of how the impulse contained in the ‘I want’ finds its way into my nerves, into my muscles, into my bones. When I conceive the idea, ‘I want to get hold of the clock,’ does my ordinary consciousness know anything at all of how this impulse penetrates into my arm which then reaches out for the clock? It is only through another sense-impression, another mental picture, that I perceive what has actually happened. With my ordinary consciousness I sleep through what has happened intermediately, just as in the night I sleep through what I experience in the spiritual world. I am as unconscious of the one as of the other. In waking life, therefore, there are three different and distinct states of consciousness. In the activity of thinking we are awake, completely awake; in the activity of feeling we dream; in the activity of willing we are asleep. We are in a state of perpetual sleep as far as the essential core of the will is concerned, for it lies deep, deep down in the region of the subconscious.

Now there is something that in waking life too, is always rising up from the depths of the soul, namely, remembrance, memory. When we contact immediate reality, we have thoughts. This immediate reality makes a definite impression upon us. But the past of this earthly life plays all the time into present reality in the form of thoughts and memories, of recollected thoughts. As you know, these recollected thoughts are much dimmer, much less distinct than the impressions of present reality. Nevertheless they do well up and make their way into ordinary waking life. And when we give memory free play, letting it recall all that we have passed through in life, we realise: here is our own life of soul, rising up once again. We feel that in this earthly life we are that which we can remember. Think only what becomes of a man who cannot remember some period of his life, whose memory of that period is completely obliterated. We may come across such cases and I will give just one example.—There was a man in a respectable position who while his life was pursuing its normal course, remembered his past, what he had done in childhood and during his education, what he had experienced as a student, and then in his profession. But one day his memory was suddenly blotted out. He no longer knew who he was.—I am telling you of an actual case.—Strangely enough it was not the reasoning faculty, not the mental grasp of immediate reality that failed; the memory was completely blotted out. The man no longer knew who he was as a boy, as a youth, as a grown-up; his mind could grasp only what was making an impression upon him at the moment. And because he no longer knew who he was in boyhood, youth or maturity, he could not link his present with his past life; this was impossible from the moment his memory faded.

A case like this makes it easy for us to realise just why we do one thing or another at a particular time; it is not because of the pressure of immediate circumstances but because of certain experiences we have had in the past—primarily in the past of our earthly life. Just think of all that you might do or leave undone if memory played no part in your actions! Man is dependent upon memory to a far greater extent than he imagines. The misfortune that befell the man of whom I told you, was that after the sudden obliteration of his memory he was guided only by the impulses of the present moment, not by any promptings of memory. He put on his outdoor clothes and left his home and family. He was tied to them only through memory—and now this memory was blotted out. Impulses worked in him that had nothing whatever to do with memories of his family. His reason and intelligence remained; and so—because it would have been senseless to do these things while other people were there—he waited until they happened to be absent. He had lived with his family as a sensible, rational individual, but his memory had gone. He went to the railway station and took a ticket for a place a long way off. His mind was absolutely clear in a matter where reason came into play. He got into the train and went off; but the memory of what had happened, even the memory of having taken the ticket was blotted out. He was aware only of the immediate present. The extinction of memory was a pathological condition. But he was so intensely engrossed with the present that he knew when he had arrived at his destination; he could compare this with the timetable. The ability to read—something that had already become habit and was therefore no longer a matter of memory—that too had remained. He alighted and took another ticket to a distant destination. And so he went on, travelling about the world without knowing who he was. One day his memory returned, but he knew nothing of what he had been doing since buying the first railway ticket. When his memory returned and he was himself again, he found himself in a Casual Ward in Berlin. It was only the things that had happened in the trains and the places where he had been that were blotted out, for they did not belong to the present. Just think what a state of confusion! How utterly uncertain of himself such a man must be! You will realise from this how closely our ‘I,’ our Ego, is bound up with our store of memories. We know nothing of the self within us if we are bereft of the store of memories.

What is the nature of these memories? Memories are of the nature of soul. But in the whole range of man's life and being they are present in another form as well. They work purely as soul-forces only in a human being who has reached the age of twenty one or twenty two, and continues living. Before then the memories do not work purely as forces of soul. We must be very conscious of what I have said in these lectures, namely that during the first seven years of earthly existence our physical corporality is an inheritance from our parents. At the change of teeth it is not only the first, milk teeth that are expelled—that is only the final act; the whole of the first body is discarded. We build up the second body—the body we bear until the onset of puberty—out of the soul-and-spirit we brought with us when we came down from the spiritual world to physical existence on the Earth. But from birth until the change of teeth we have received a host of impressions from the environment; Our being was absorbed in what flowed into us through having learnt to speak. Think of all the wonders that stream into us together with the power of speech! Any unprejudiced observer will agree in this respect with the statement made by Jean Paul to the effect that he had learnt more in the first three years of his life than in the three academic years. The meaning of this is clear. For even if the academic years are extended to five or six—not, presumably, because one learns too much but because one learns too little—even if this period is considerably extended we learn only the merest trifle in comparison with what we assimilate during the first three years of life, and thereafter through the years following the first three until the change of teeth. After a certain time all this remains in the form of hazy, indefinite memory. But just think how pale and indistinct are these memories of our first seven years compared with the events of later life. Just try to make the comparison. The memories often seem to loom up like erratic boulders without any obvious connection. And why? What we take in during the first seven years of life and what we take in later on have entirely different tasks to fulfil. What we take in during the first seven years works with intense activity at the plastic moulding of the brain, passes into the very organism. There is a great difference between the relatively undeveloped brain we possess when we come into earthly existence and the beautifully developed brain that is ours by the time of the change of teeth. And the result of this work penetrates from the brain into the whole of the rest of the body. This inner artist we bring with us from pre-earthly existence works in a most wonderful way upon our physical body during the first seven years of life. It is miraculous to see the facial expression, the look, the mobility of the features, the purposeful movements of arms and limbs beginning to appear in a child after the lack of definition characterising early babyhood. We see how spirit begins to permeate the child's being and the impressions he absorbs. The way in which spirit permeates the child during the first seven years of life is one of the most wonderful sights imaginable. When we observe how the physiognomy and gestures of the child develop from birth until the change of teeth, when we read and decipher it all just as we decipher something in a book from the single letters, when we know how to connect the forms of the gestures and the facial expressions appearing in succession just as we can connect the letters of a word and so read the word—then we are gazing at the workings of the brain which has been kindled into activity by the impressions received; these can form themselves only into sparse and scattered memories, because the plastic development of the brain and therewith of the physiognomy has primarily to be provided for.

As life continues its course from the time of the change of teeth to the onset of puberty, the forces working in this way are more or less lost to sight. As I said, until the beginning of the twenty-first year, work continues upon the shaping and elaboration of the organism; but from the seventh year onwards this work is less concerned with the bodily nature—and still less from puberty until the beginning of the twenties. But something else comes to our help. If we have any aptitude for this kind of observation and mellow it by contemplating the marvellous phenomenon of the child's physiognomy which reveals itself month by month, year by year in greater clarity, above all if we can perceive what the child's gestures reveal, how the awkward, unskilful movements of the limbs turn in a most wonderful way into movements filled with intelligence and purpose—this sensitive perception can be deepened and finer organs of sense will develop. Then, when we have before us a child between the ages of seven and fourteen, that is to say between the second dentition and puberty, when the changes in the physiognomy and the gestures are less marked and the development less obvious, it is possible through inner feeling which has all the certainty of an eye of soul to perceive how the child's development is proceeding in a more hidden way. And from this delicate, intimate observation of the bodily development of a child between the seventh and fourteenth years, there can arise the faculty to gaze into the life preceding the descent to earthly existence, the life between death and a new birth.

These things must again be within our reach, enabling us to affirm of a child between the ages of seven and fourteen: around you there is not only the sense-world of nature; in everything that is revealed in sense-perceptions, in colours, in forms, lives the spirit! It is truly wonderful to see the spirit becoming articulate in all things and then, as it were in a mirror-image, to perceive a reflection of this in the way in which spirituality reveals itself more and more distinctly in the physiognomy of a child. If we feel this deeply and inwardly and with a certain reverence make the experience a living power in the soul, then, as we observe the child between the ages of seven and fourteen, this reverence will lead to an understanding of how the pre-earthly existence of a human being between death and a new birth works into him here on Earth. And we shall feel that this bodily development is governed, not by the forces of the earthly environment but by the second physical organism which we ourselves mould according to the model provided by the first.

This can be of great importance in life. Humanity will have to learn to perceive the essential nature of Man. Life will then undergo the deepening without which the further progress of civilisation is simply no longer possible. Our civilisation has become totally abstract! In our ordinary consciousness we are no longer able to think in the real sense; we can only think what has been inculcated into us. We are no longer capable of perceptions as delicate as those of which I have been speaking. Hence men to-day pass each other by in ignorance. They learn a great deal about animals, plants, minerals, but nothing whatever about the subtle, impalpable processes of the development of the human being. The whole life of soul must become more intimate, more delicate, purer, and then we shall again perceive something of the real nature of human development itself; and this will lead us eventually to a vista of pre-earthly existence.

Next comes the period immediately following puberty, the period between the onset of puberty and the twenty-first or twenty-second year. Just think of all that a human being reveals to us in this phase of his life! Even with our ordinary consciousness we see evidence of a complete change in his life, but it takes a crude form. We speak of the hobbledehoy years, of the ‘awkward’ years and this in itself indicates our awareness that a change is taking place. What is actually happening is that the inner being is now emerging more clearly. But if we can acquire sensitive perception of the first two life-periods, what emerges after puberty will appear as a ‘second man,’ actually as a second man, who becomes visible through the physical man standing there before us. And what expresses itself in the awkwardness, but also in very much that is admirable, appears like a second, cloudlike man within the physical man. It is important to detect this second, shadowy being, for questions on the subject are being asked on all sides to-day. But our civilisation gives no answer.

The turn of the nineteenth/twentieth century was accompanied by momentous changes in the spiritual and physical evolution of the Earth. Men of the ancient East had divined this and said that Kali Yuga, the Age of Darkness, would come to an end at the close of the nineteenth century when an Age of Light would begin. This Age of Light has begun in very truth but men are still unaware of it because in their minds they are still living in the nineteenth century and their ideas flow on lethargically. Nevertheless around us there is clear, radiant light and if we pay heed to what will reveal itself from the spiritual world, we can become aware of this light. And because youth is peculiarly sensitive, with the turn of the century an undefined longing arose in the hearts of the young for a more intimate knowledge, a much more intimate perception of Man. Human beings born about this time—at the turn of the nineteenth century—have the instinctive feeling: we need to know a great deal more about Man than people are able to tell us. Nobody tells us what we long to know! There was this striving, this urgent, insistent striving for an understanding of Man. Children and young people were ill at ease with their elders for they longed to hear from them something about Man, and these elders knew nothing. Modern civilisation can say nothing, knows nothing about the spirit of Man. But in earlier epochs people were able, speaking with real warmth of heart, to tell the young very much about Man. When thoughts were still quick with life, the old had a very great deal to say—but now they knew nothing. And so there came an urge to run, run no matter where, in order to learn something about Man. The young became wanderers, path-finders; they ran away from people who had nothing to tell them, seeking here, there and everywhere for something that could tell them something about Man.

There you have the real origin of the Youth Movement of the twentieth century. What is this Youth Movement really seeking? It is seeking to find the reality of this second, cloudlike man who comes into evidence after puberty and who is actually there within the human being. The Youth Movement wants to be educated in a way that will enable it to apprehend this second man.—But who is this second man? What does he actually represent? What is it that emerges as it were from this human body in which one has observed the gradual maturing of physiognomy and gesture, in connection with which one is also able to feel how in the second period of life from the change of teeth to puberty, pre-earthly existence is coming to definite expression? What is making its appearance here, like a stranger? What is it that now comes forth when, after puberty, the human being begins to be conscious of his own freedom, when he turns to other individuals, seeking to form bonds with them out of an inner impulse which neither he nor the others can explain but which underlies this very definite urge. Who is this ‘second man?’ He is the being who lived in the earlier incarnation and is now making his way like a shadow, into this present earthly life. From what breaks in upon human life so mysteriously at about the age of puberty, mankind will gradually learn to take account of karma. At the time of life when a human being becomes capable of propagating his kind, impulses to which he gave expression in earlier earthly lives also make their appearance in him. But a great deal must happen in human hearts and feelings before there can be any clear recognition, any clear perception of what I have just been describing to you.

Think of the great difference there is in the ordinary consciousness between self-love and love of others. People know well what self-love is, for every individual holds himself in high esteem—of that there is no doubt! Self-love is present even in those who imagine that they are entirely free from it. There are very few indeed—and a close investigation of karma would be called for in such cases—who would dream of saying that they have no self-love in them. Love of others is rather more difficult to fathom. Such love may of course be absolutely genuine, but it is very often coloured by an element of self-love. We may love another human being because he does something for us, because he is by our side; we love him for many reasons closely connected with self-love. Nevertheless there is such a thing as selfless love and it is within our reach. We can learn little by little to expel from love every vestige of self-interest, and then we come to know what it means to give ourselves to others in the true and real sense. It is from this self-giving, this giving of ourselves to others, this selfless love, that we can kindle the feeling that must arise if we are to glimpse earlier earthly lives. Suppose you are a person who was born, let us say, in the year 1881; you are alive now; once upon a time, in an earlier earthly life, you were born, say, in the year 737 and died in 799. The man, personality B, is living, now, in the nineteenth/twentieth century; formerly this personality—you yourself—lived in the eighth century. The two personalities are linked by the life stretching between death and the new birth. But before even so much as an inkling can come to you of the personality who lived in the eighth century, you must be capable of loving your own self exactly as if you were loving another human being. For although the being who lived in the eighth century is there within you, he is really a stranger, exactly as another person may be a stranger to you now. You must be able to relate yourself to your preceding incarnation in the way you relate yourself now to some other human being; otherwise no inkling of the earlier incarnation is possible. Neither will you be able to form an objective conception of what appears in a human being after puberty as a second, shadowy man. But love that is truly selfless becomes a power of knowledge, and when love of self becomes so completely objective that a man can observe himself exactly as he observes other human beings, this is the means whereby a vista of earlier earthly lives will disclose itself—at first as a kind of dim inkling. This experience must be combined with the kind of observation I have been describing, whereby we become aware of the essential, fundamental nature of man. The urge to apprehend the truth of repeated earthly lives has been present in humanity since the end of Kali Yuga and is already unmistakably evident. The only reason why people do not speak about it is because it is not sufficiently clear or defined. But let us suppose that a thoroughly sincere member of the modern Youth Movement were to wake up one morning and for a quarter of an hour be vividly conscious of what he had experienced during sleep—and suppose one were to ask him during this quarter of an hour: what is it that you are really seeking?—he would answer: ‘I am striving to apprehend the whole man, the being who has passed through many earthly lives. I am striving to know what it is within me that has come from earlier stages of existence. But you know nothing about it; you have nothing to tell me!’

In human hearts to-day there is a longing to understand karma. Therefore this is the time when the impulse must be given to study history in the way I have illustrated by certain examples; it is this kind of study which, if earnestly and actively pursued, will lead human beings to an understanding of their own lives in the light of reincarnation and karma. That is why in these lectures I am combining studies of historical personages with indications that will gradually lead to perception of man's own individual karma. By the time we come to the last lecture we shall have gained a clear idea of how man can begin to glimpse his own karma. But the only way to achieve this is to observe things first of all in the great setting and structure of world-history. The primary aim of this lecture was to shed light on the inner nature and being of man and it has also been possible to elucidate the inner aspect of the strivings of a promising Movement of the times.—And now let me conclude with a picture drawn from world-history.

Study of history in the future must be concerned with the whole man, must realise that man himself carries over from one epoch into the next the impulses that work in history, in the development of world-history. Let us think of the days when Charlemagne was reigning in Europe—it was from 768 to 814 A.D.. Just recall for a moment everything you know about Charlemagne and what he accomplished. As so much about him is taught in school, I am sure that countless details will come into the minds of my listeners! At the same time as Charlemagne, a very important personage was living in the East, namely, Haroun al Raschid. He was a product of the scholarship associated in those days with Mohammedanism and he was fired with the will to foster and promote this oriental scholarship at a centre of learning and culture. Extraordinary results were achieved at his Court, for the highest attainments of the physical sciences, of astronomy, alchemy, chemistry, geography, as they were in those days, converged, so to speak, in him. Art, literature, history, pedagogy—all these branches of culture flourished at the Court of Haroun al Raschid. When one can perceive what was actually accomplished at this Court, the spectacle is far grander, far more impressive than that of the achievements of Charlemagne's Court, above all in respect of spiritual culture. Moreover there is a great deal in the campaigns of Charlemagne that the modern mind will not exactly admire! Living at the Court of Haroun al Raschid was another personality, one who in those days was simply a very wise man, but who in a much earlier incarnation, a long time previously, had been an Initiate. I have told you that the results of Initiation in an earlier incarnation may recede into the background in a later epoch. A most wonderful academy was established over in the East at that time and this other personality of whom I am speaking possessed real genius as an organiser. Scholarship, art, poetry, architecture, sculpture, the sciences—all were organised and brought together by this man at the Court of Haroun al Raschid. Both Haroun al Raschid and his wise Counsellor passed in due course through the gate of death and their evolution proceeded. This was the time when Arabism was spreading over Europe. The spread of Arabism came to a halt, but Haroun al Raschid himself, as well as his Counsellor, continued to be associated with its influence. Whereas the gaze of Haroun al Raschid in his life between death and rebirth was directed to Arabism as it swept through the North of Africa, across to Spain and further upwards to Western Europe, the attention of the other, the wise Counsellor, was directed from the East across the regions North of the Black Sea and from thence towards Middle Europe. It is strange that in following the life of a man between death and a new birth, one can also follow those things upon which his gaze is directed as he looks downwards. As I have told you, what he is actually beholding are the deeds of the Seraphim, Cherubim and Thrones whose workings are connected with what is happening on the Earth. In the life between death and a new birth we look downwards to the Earth, just as on the Earth we look upwards to the Heavens. The work of these two souls continued long after the close of their physical lives. Outwardly, they were reborn as men of very different characters. Haroun al Raschid appeared again as Lord Bacon of Verulam, the originator of the modern scientific mentality. Those who are capable of unprejudiced observation can see in everything that was forced upon the world by Bacon, a new edition of what was once cultivated over in the East. In the East men had turned away from Christianity. Bacon was outwardly a Christian, but inwardly, in his real aims, unchristian. The other man, the one who had once been the wise Counsellor, followed the path which led across to Middle Europe via the regions North of the Black Sea. It was he who as Amos Comenius brought Arabism over in a quite different form—a much deeper, more inward form than that in which it was introduced by Bacon—but who did, nevertheless, bear Arabism into the modern age.

And so at the dawn of modern spiritual life, two streams intermingled. We can perceive this development of history quite clearly—it is a phase when Christianity is temporarily forgotten, when on the one side scientific culture is externalised, but on the other becomes all the more inward. In his incarnation which had its roots in the East and then ran its course amid the deeper spiritual life of Middle Europe, much of the Eastern element persisted. It is not by casually opening some book ... in a certain dialect there is an expression ‘ochsen’ (to ‘swot’) and I can think of no other word at the moment ... and then swotting up Bacon and Amos Comenius, that we can discern the inner evolution of the human race; we must rather begin to perceive how the development of the several epochs is brought about by men themselves, how the impulses are carried over from earlier into later times. Try for a moment to picture quite clearly what happened here. Christianity has spread, has taken a certain hold in the regions of Middle and Northern Europe. But through men like Bacon of Verulam, the reincarnated Haroun al Raschid, and Amos Comenius, the reincarnated Counsellor, something creeps in that is not genuine Christianity, but merges nevertheless with all that is working like so many spiritual streams in world-evolution. Only in this way is it possible to grasp what is really happening and to understand the great world-processes in which man is rooted.

If we go back to the time preceding Haroun al Raschid, to a man who was an immediate disciple of Mohammed, we must be quite clear about what it was that had been indoctrinated into oriental spiritual life through Mohammedanism. Study of original Christianity reveals the deep significance of the fact that it has the Trinity. When we think of the Spiritual in nature, the Spiritual Power which places us in the world as physical human beings and operates in the laws of nature, namely, the Father Being, we may ask ourselves: What should we be if the Father Being alone worked in us? Through the whole of life from birth till death, we should be under the same sway of necessity as prevails in the world around us. But in point of fact, at a certain age in life we become free beings, not in any way losing our manhood but awakening to a higher form of it. The principle that is working in us when we attain our freedom, when we release ourselves altogether from the sway of nature, this principle is the Son Being, the Christ—the Second Form of the Godhead. But it is the Power of the Holy Spirit that quickens within us the recognition that we live not in the body alone but having been associated with the body through its phases of development, we awaken, we are awakened as beings of Spirit. Man in the fullness of his being can be understood only through the Trinity; it is there that we perceive the concrete reality. But over against the Trinity, Mohammedanism proclaims an abstraction: There is no other Divine Being save the Father God, the one and only God. The Father is all; it is not lawful to speak of a threefold Godhead. In Mohammed himself, and in his followers, this doctrine of the one Father God was personified.

In an epoch when the highest human faculty capable of development was that of thinking in cold, barren abstractions, when men knew only the one, abstract God, they began more and more to identify this God with thinking, to deify the life of thought and the human intellect—forgetting that real thinking has an essentially altruistic tendency. In Mohammed's followers, this talent for thinking about the world in pure abstractions was expressed with a certain originality and grandeur. One of these followers was Muawija. I wish you could look him up in history. You would find there a strange mental configuration, the prototype, as it were, of men who think in pure abstractions, who want to shape the world according to tenets contained in a few simple paragraphs. Muawija, one of Mohammed's followers, appeared again in our time as Woodrow Wilson. A revival of the abstract thinking of Mohammedanism gave rise to the view that it is possible to shape a whole world by applying the principles set forth in fourteen prosaic, abstract paragraphs, void of any real substance. Truth to tell, there has been no greater illusion than this in all world-history; no other illusion has proved such a pitfall for well-nigh the whole of mankind. Before the war, when I spoke in the Helsingfors Lecture Course¹ of Woodrow Wilson's shortcomings—his fame was then just beginning—people were unwilling to understand when over and over again, wherever I had the opportunity of speaking, I indicated that the calamity looming ahead was by no means unconnected with the idolisation of Woodrow Wilson then going on in the world. Now, since the impulse of our Christmas Foundation, the time has come when such things will be spoken of openly and without reserve, when our studies of history will also be connected with matters that are potent impulses at this very time. Esotericism must permeate the whole Anthroposophical Movement in order that what lies hidden beneath the shroud of external history may be brought into the light of day. Men will not be equal to the task of coping with world-events nor of doing what needs to be done until they begin to study karma and until individuals learn to observe their own being, as well as world-history, in the light of karma.

• 1. The Occult Foundations of the Bhagavad Gita. 28th May–5th June, 1913.

This lecture, the 9th of 12 lectures published under is: A Living Knowledge of Nature, the Fall of the Intellect into Sin, the Spiritual Resurrection.

You have seen from these lectures that I feel duty bound to speak at this time about a consciousness that must be attained if we are to accomplish one of the tasks of the Anthroposophical Society. And to begin with today, let me point to the fact that this consciousness can only be acquired if the whole task of culture and civilization is really understood today from the spiritual-scientific point of view. I have taken the most varied opportunities to try, from this point of view, to characterize what is meant by the fall of man, to which all religions refer. The religions speak of this fall of man as lying at the starting point of the historical development of mankind; and in various ways through the years we have seen how this fall of man—which I do not need to characterize in more detail today—is an expression of something that once occurred in the course of human evolution: man's becoming independent of the divine spiritual powers that guided him.

We know in fact that the consciousness of this independence first arose as the consciousness soul appeared in human evolution in the first half of the fifteenth century. We have spoken again and again in recent lectures about this point in time. But basically the whole human evolution depicted in myths and history is a kind of preparation for this significant moment of growing awareness of our freedom and independence.

This moment is a preparation for the fact that earthly humanity is meant to acquire a decision-making ability that is independent of the divine spiritual powers. And so the religions point to a cosmic-earthly event that replaces the soul-spiritual instincts—which alone were determinative in what humanity did in very early times—with just this kind of human decision making. As I said, we do not want to speak in more detail about this now, but the religions did see the matter in this way: With respect to his moral impulses the human being has placed himself in a certain opposition to his guiding spiritual powers, to the Yahweh or Jehovah powers, let us say, speaking in Old Testament terms. If we look at this interpretation, therefore, we can present the matter as though, from a definite point in his evolution, man no longer felt that divine spiritual powers were active in him and that now he himself was active.

Consequently, with respect to his overall moral view of himself, man felt that he was sinful and that he would have been incapable of falling into sin if he had remained in his old state, in a state of instinctive guidance by divine spiritual powers. Whereas he would then have remained sinless, incapable of sinning, like a mere creature of nature, he now became capable of sinning through this independence from the divine spiritual powers. And then there arose in humanity this consciousness of sin: As a human being I am sinless only when I find my way back again to the divine spiritual powers. What I myself decide for myself is sinful per se, and I can attain a sinless state only by finding my way back again: to the divine spiritual powers.

This consciousness of sin then arose most strongly in the Middle Ages. And then human intellectuality, which previously had not yet been a separate faculty, began to develop. And so, in a certain way, what man developed as his intellect, as an intellectual content, also became infected—in a certain sense rightly—with this consciousness of sin. It is only that one did not say to oneself that the intellect, arising in human evolution since the third or fourth century A.D., was also now infected by the consciousness of sin. In the Scholastic wisdom of the Middle Ages, there evolved, to begin with, an ‘unobserved’ consciousness of sin in the intellect.

This Scholastic wisdom of the Middle Ages said to itself: No matter how effectively one may develop the intellect as a human being, one can still only grasp outer physical nature with it. Through mere intellect one can at best prove that divine spiritual powers exist; but one can know nothing of these divine spiritual powers; one can only have faith in these divine spiritual powers. One can have faith in what they themselves have revealed either through the Old or the New Testament.

So the human being, who earlier had felt himself to be sinful in his moral life—‘sinful’ meaning separated from the divine spiritual powers—this human being, who had always felt morally sinful, now in his Scholastic wisdom felt himself to be intellectually sinful, as it were. He attributed to himself an intellectual ability that was effective only in the physical, sense-perceptible world. He said to himself: As a human being I am too base to be able to ascent through my own power into those regions of knowledge where I can also grasp the spirit.

We do not notice how connected this intellectual fall of man is to his general moral fall. But what plays into our view of human intellectuality is the direct continuation of his moral fall.

When the Scholastic wisdom passes over then into the modern scientific view of the world, the connection with the old moral fall of man is completely forgotten. And, as I have often emphasized, the strong connection actually present between modern natural-scientific concepts and the old Scholasticism is in fact denied altogether. In modern natural science one states that man has limits to his knowledge, that he must be content to extend his view of things only out upon the sense-perceptible physical world. A Dubois-Reymond, for example, and others state that the human being has limits to what he can investigate, has limits to his whole thinking, in fact.

But that is a direct continuation of Scholasticism. The only difference is that Scholasticism believed that because the human intellect is limited, one must raise oneself to something different from the intellect—to revelation, in fact—when one wants to know something about the spiritual world.

The modern natural-scientific view takes half, not the whole; it lets revelation stay where it is, but then places itself completely upon a standpoint that is possible only if one presupposes revelation. This standpoint is that the human ability to know is too base to ascend into the divine spiritual worlds.

But at the time of Scholasticism, especially at the high point of Scholasticism in the middle of the Middle Ages, the same attitude of soul was not present as that of today. One assumed then that when the human being used his intellect he could gain knowledge of the sense-perceptible world; and he sensed that he still experienced something of a flowing together of himself with the sense-perceptible world when he employed his intellect. And one believed then that if one wanted to know something about the spiritual one must ascend to revelation, which in fact could no longer be understood, i.e., could no longer be grasped intellectually. But the fact remained unnoticed—and this is where we must direct our attention!—that spirituality flowed into the concepts that the Schoolmen, set up about the sense world. The concepts of the Schoolmen were not as unspiritual as ours are today. The Schoolmen still approached the human being with the concepts that they formed for themselves about nature, so that the human being was not yet completely excluded from knowledge. For, at least in the Realist stream, the Schoolmen totally believed that thoughts are given us from outside, that they are not fabricated from within. Today we believe that thoughts are not given from outside but are fabricated from within. Through this fact we have gradually arrived at a point in our evolution where we have dropped everything that does not relate to the outer sense world.

And, you see, the Darwinian theory of evolution is the final consequence of this dropping of everything unrelated to the outer sense world. Goethe made a beginning for a real evolutionary teaching that extended as far as man. When you take up his writing in this direction, you will see that he only stumbled when he tried to take up the human being. He wrote excellent botanical studies. He wrote many correct things about animals. But something always went wrong when he tried to take up the human being. The intellect that is trained only upon the sense world is not adequate to the study of man. Precisely Goethe shows this to a high degree. Even Goethe can say nothing about the human being. His teaching on metamorphosis does not extend as far as the human being. You know how, within the anthroposophical world view, we have had to broaden this teaching on metamorphosis, entirely in a Goethean sense, but going much further.

What has modern intellectualism actually achieved in natural science? It has only come as far as grasping the evolution of animals up to the apes, and then added on the human being without being able inwardly to encompass him. The closer people came to the higher animals, so to speak, the less able their concepts became to grasp anything. And it is absolutely untrue to say, for example, that they even understand the higher animals. They only believe that they understand them.

And so our understanding of the human being gradually dropped completely out of our understanding of the world, because understanding dropped out of our concepts. Our concepts became less and less spiritual, and the unspiritual concepts that regard the human being as the mere endpoint of the animal kingdom represent the content of all our thinking today. These concepts are already instilled into our children in the early grades, and our inability to look at the essential being of man thus becomes part of the general culture.

Now you know that I once attempted to grasp the whole matter of knowledge at another point. This was when I wrote The Philosophy of Spiritual Activity and its prelude Truth and Science although the first references are present already in my The Science of Knowing: Outline of an Epistemology Implicit in the Goethean World View written in the 1880's. I tried to turn the matter in a completely different direction. I tried to show what the modern person can raise himself to, when—not in a traditional sense, but out of free inner activity—he attains pure thinking, when he, attains this pure, willed thinking which is something positive and real, when this thinking works in him. And in The Philosophy of Spiritual Activity I sought, in fact, to find our moral impulses in this purified thinking.

So that our evolution proceeded formerly in such a way that we more and more viewed man as being too base to act morally, and we extended this baseness also into our intellectuality.

Expressing this graphically, one could say: The human being developed in such a way that what he knew about himself became less and less substantial. It grew thinner and thinner (light color). But below the surface, something continued to develop (red) that lives, not in abstract thinking, but in real thinking.

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Now, at the end of the 19th century, we had arrived at the point of no longer noticing at all what I have drawn here in red; and through what I have drawn here in a light color, we no longer believed ourselves connected with anything of a divine spiritual nature. Man's consciousness of sin had torn him out of the divine spiritual element; the historical forces that were emerging could not take him back. But with The Philosophy of Spiritual Activity I wanted to say: Just look for once into the depths of the human soul and you will find that something has remained with us: pure thinking, namely, the real, energetic thinking that originates from man himself, that is no longer mere thinking, that is filled with experience, filled with feeling, and that ultimately expresses itself in the will. I wanted to say that this thinking can become the impulse for moral action. And for this reason I spoke of the moral intuition which is the ultimate outcome of what otherwise is only moral imagination. But what is actually intended by The Philosophy of Spiritual Activity can become really alive only if we can reverse the path that we took as we split ourselves off more and more from the divine spiritual content of the world, split ourselves off all the way down to intellectuality. When we again find the spirituality in nature, then we will also find the human being again.

I therefore once expressed in a lecture that I held many years ago in Mannheim that mankind, in fact, in its present development, is on the point of reversing the fall of man. What I said was hardly noticed, but consisted in the following: The fall of man was understood to be a moral fall, which ultimately influenced the intellect also. The intellect felt itself to be at the limits of its knowledge. And it is basically one and the same thing—only in a somewhat different form—if the old theology speaks of sin or if Dubois-Reymond speaks of the limits of our ability to know nature. I indicated how one must grasp the spiritual—which, to be sure, has been filtered down into pure thinking—and how, from there, one can reverse the fall of man. I showed how, through spiritualizing the intellect, one can work one's way back up to the divine spiritual.

Whereas in earlier ages one pointed to the moral fall of man and thought about the development of mankind in terms of this moral fall of man, we today must think about an ideal of mankind: about the rectifying of the fall of man along a path of the spiritualization of our knowing activity, along a path of knowing the spiritual content of the world again. Through the moral fall of man, the human being distanced himself from the gods. Through the path of knowledge he must find again the pathway of the gods. Man must turn his descent into an ascent. Out of the purely grasped spirit of his own being, man must understand, with inner energy and power, the goal, the ideal, of again taking the fall of man seriously. For, the fall of man should be taken seriously. It extends right into what natural science says today. We must find the courage to add to the fall of man, through the power of our knowing activity, a raising of man out of sin. We must find the courage to work out a way to raise ourselves out of sin, using what can come to us through a real and genuine spiritual-scientific knowledge of modern times.

One could say, therefore: If we look back into the development of mankind, we see that human consciousness posits a fall of man at the beginning of the historical development of mankind on earth. But the fall must be made right again at some point: It must be opposed by a raising of man. And this raising of man can only go forth out of the age of the consciousness soul. In our day, therefore, the historic moment has arrived when the highest ideal of mankind must be the spiritual raising of ourselves out of sin. Without this, the development of mankind can proceed no further.

That is what I once discussed in that lecture in Mannheim. I said that, in modern times, especially in natural-scientific views, an intellectual fall of man has occurred, in addition to the moral fall of man. And this intellectual fall is the great historical sign that a spiritual raising of man must begin.

But what does this spiritual raising of man mean? It means nothing other, in fact, than really understanding Christ. Those who still understood something about him, who had not—like modern theology—lost Christ completely, said of Christ that he came to earth, that he incarnated into an earthly body as a being of a higher kind. They took up what was proclaimed about Christ in written traditions. They spoke, in fact, about the mystery of Golgotha.

Today the time has come when Christ must be understood. But we resist this understanding of Christ, and the form this resistance takes is extraordinarily characteristic. You see, if even a spark of what Christ really is still lived in those who say that they understand Christ, what would happen? They would have to be clear about the fact that Christ, as a heavenly being, descended to earth; he therefore did not speak to man in an earthly language, but in a heavenly one. We must therefore make an effort to understand him. We must make an effort to speak a cosmic, extraterrestrial language. That means that we must not limit our knowledge merely to the earth, for, the earth was in fact a new land for Christ. We must extend our knowledge out into the cosmos. We must learn to understand the elements. We must learn to understand the movements of the planets. We must learn to understand the star constellations, and their influence on what happens on earth. Then we draw near to the language that Christ spoke.

That is something, however, that coincides with our spiritual raising of man. For why was man reduced to understanding only what lives on earth? Because he was conscious of sin, in fact, because he considered himself too base to be able to grasp the world in its extraterrestrial spirituality. And that is actually why people speak as though man can know nothing except the earthly. I characterized this yesterday by saying: We understand a fish only in a bowl, and a bird only in a cage. Certainly there is no consciousness present in our civilized natural science that the human being can raise himself above this purely earthly knowledge; for, this science mocks any effort to go beyond the earthly. If one even begins to speak about the stars, the terrible mockery sets in right away, as a matter of course, from the natural-scientific side.

If we want to hear correct statements about the relation of man to the animals, we must already turn our eye to the extraterrestrial world, for only the plants are still explainable in earthly terms; the animals are not. Therefore I had to say earlier that we do not even understand the apes correctly, that we can no longer explain the animals. If one wants to understand the animals, one must take recourse to the extraterrestrial, for the animals are ruled by forces that are extraterrestrial. I showed you this yesterday with respect to the fish. I told you how moon and sun forces work into the water and shape him out of the water, if I may put it so. And in the same way, the bird out of the air. As soon as one turns to the elements, one also meets the extraterrestrial. The whole animal world is explainable in terms of the extraterrestrial. And even more so the human being. But when one begins to speak of the extraterrestrial, then the mockery sets in at once.

The courage to speak again about the extraterrestrial must grow within a truly spiritual-scientific view; for, to be a spiritual scientist today is actually more a matter of courage than of intellectuality. Basically it is a moral issue, because what must be opposed is something moral: the moral fall of man, in fact.

And so we must say that we must in fact first learn the language of Christ, the language ton ouranon, the language of the heavens, in Greek terms. We must relearn this language in order to make sense out of what Christ wanted to do on earth.

Whereas up till now one has spoken about Christianity and described the history of Christianity, the point now is to understand Christ, to understand him as an extraterrestrial being. And that is identical with what we can call the ideal of raising ourselves from sin.

Now, to be sure, there is something very problematical about formulating this ideal, for you know in fact that the consciousness of sin once made people humble. But in modern times they are hardly ever humble. Often those who think themselves the most humble are the most proud of all. The greatest pride today is evident in those who strive for a so-called ‘simplicity’ in life. They set themselves above everything that is sought by the humble soul that lifts itself inwardly to real, spiritual truths, and they say: Everything must be sought in utter simplicity. Such naive natures—and they also regard themselves as naive natures—are often the most proud of all today. But nevertheless, during the time of real consciousness of sin there once were humble people; humility was still regarded as something that mattered in human affairs. And so, without justification, pride has arisen. Why? Yes, I can answer that in the same words I used here recently. Why has pride arisen? It has arisen because one has not heard the words “Huckle, get up!” [From the Oberufer Christmas plays.] One simply fell asleep. Whereas earlier one felt oneself, with full intensity and wakefulness, to be a sinner, one now fell into a gentle sleep and only dreamed still of a consciousness of sin. Formerly one was awake in one's consciousness of sin; one said to oneself: Man is sinful if he does not undertake actions that will again bring him onto the path to the divine spiritual powers. One was awake then. One may have different views about this today, but the fact is that one was awake in one's acknowledgment of sinfulness. But then one dozed off, and the dreams arrived, and. the dreams murmured: Causality rules in the world; one event always causes the following one. And so finally we pursue what we see in the starry heavens as attraction and repulsion of the heavenly bodies; we take this all the way down into the molecule; and then we imagine a kind of little cosmos of molecules and atoms.

And the dreaming went further. And then the dream concluded by saying: We can know nothing except what outer sense experience gives us. And it was labeled ‘supernaturalism’ if anyone went beyond sense experiences. But where supernaturalism begins, science ends.

And then, at gatherings of natural scientists, these dreams were delivered in croaking tirades like Dubois-Reymond's Limits of Knowledge. And then, when the dream's last notes were sounded—a dream does not always resound so agreeably; sometimes it is a real nightmare—when the dream concluded with “Where supernaturalism begins, science ends,” then not only the speaker but the whole natural-scientific public sank down from the dream into blessed sleep. One no longer needed any inner impulse for active inner knowledge. One could console oneself by accepting that there are limits, in fact, to what we can know about nature, and that we cannot transcend these limits. The time had arrived when one could now say: “Huckle, get up! The sky is cracking!” But our modern civilization replies: “Let it crack! It's old enough to have cracked before!” Yes, this is how things really are. We have arrived at a total sleepiness, in our knowing activity.

But into this sleepiness there must sound what is now being declared by spiritual-scientific anthroposophical knowledge. To begin with, there must arise in knowledge the realization that man is in a position to set up the ideal within himself that we can raise ourselves from sin. And that in turn is connected with the fact that along with a possible waking up, pride—which up till now has only been present, to be sure, in a dreamlike way—will grow more than ever. And (I say this of course without making any insinuations) it has sometimes been the case that in anthroposophical circles the raising of man has not yet come to full fruition. Sometimes, in fact, this pride has reached—I will not say a respectable—a quite unrespectable size. For, it simply lies in human nature for pride to flourish rather than the positive side.

And so, along with the recognition that the raising of man is a necessity, we must also see that we now need to take up into ourselves in full consciousness the training in humility which we once exercised. And we can do that. For, when pride arises out of knowledge, that is always a sign that something in one's knowledge is indeed terribly wrong. For when knowledge is truly present, it makes one humble in a completely natural way. It is out of pride that one sets up a program of reform today, when in some social movement, let's say, or in the woman's movement one knows ahead of time what is possible, right, necessary, and best, and then sets up a program, point by point. One knows everything about the matter. One does not think of oneself at all as proud when each person declares himself to know it all. But in true knowledge, one remains pretty humble, for one knows that true knowledge is acquired only in the course of time, to use a trivial expression.

If one lives in knowledge, one knows, with what difficulty—sometimes over decades—one has attained the simplest truths. There, quite inwardly through the matter itself, one does not become proud. But nevertheless, because a full consciousness is being demanded precisely of the Anthroposophical Society for humanity's great ideal today of raising ourselves from sin, watchfulness—not Hucklism, but watchfulness—must also be awakened against any pride that might arise.

We need today a strong inclination to truly grasp the essential being of knowledge so that, by virtue of a few anthroposophical catchwords like ‘physical body,’ ‘etheric body,’ ‘reincarnation,’ et cetera, we do not immediately become paragons of pride. This watchfulness with respect to ordinary pride must really be cultivated as a new moral content. This must be taken up into our meditation. For if the raising of man is actually to occur, then the experiences we have with the physical world must lead us over into the spiritual world. For, these experiences must lead us to offer ourselves devotedly, with the innermost powers of our soul. They must not lead us, however, to dictate program truths. Above all, they must penetrate into a feeling of responsibility for every single word that one utters about the spiritual world. Then the striving must reign to truly carry up into the realm of spiritual knowledge the truthfulness that, to begin with, one acquired for oneself in dealing with external, sense-perceptible facts. Whoever has not accustomed himself to remaining with the facts in the physical sense world and to basing himself upon them also does not accustom himself to truthfulness when speaking about the spirit. For in the spiritual world, one can no longer accustom oneself to truthfulness; one must bring it with one.

But you see, on the one hand today, due to the state of consciousness in our civilization, facts are hardly taken into account, and, on the other hand, science simply suppresses those facts that lead onto the right path. Let us take just one out of many such facts: There are insects that are themselves vegetarian when fully grown. They eat no meat, not even other insects. When the mother insect is ready to lay her fertilized eggs, she lays them into the body of another insect, that is then filled with the eggs that the insect mother has inserted into it. The eggs are now in a separate insect. Now the eggs do not hatch out into mature adults, but as little worms. But at first they are in the other insect. These little worms, that will only later metamorphose into adult insects, are not vegetarian. They could not be vegetarian. They must devour the flesh of the other insect. Only when they emerge and transform themselves are they able to do without the flesh of other insects. Picture that: the insect mother is herself a vegetarian. She knows nothing in her consciousness about eating meat, but she lays her eggs for the next generation into another insect. And furthermore; if these insects were now, for example, to eat away the stomach of the host insect, they would soon have nothing more to eat, because the host insect would die. If they ate away any vital organ, the insect could not live. So what do these insects do when they hatch out? They avoid all the vital organs and eat only what the host insect can do without and still live. Then, when these little insects mature, they crawl out, become vegetarian, and proceed to do what their mother did.

Yes, one must acknowledge that intelligence holds sway in nature. And if you really study nature, you can find this intelligence holding sway everywhere. And you will then think more humbly about your own intelligence, for first of all, it is not as great as the intelligence ruling in nature, and secondly, it is only like a little bit of water that one has drawn from a lake and put into a water jug. The human being, in fact, is just such a water jug, that has drawn intelligence from nature. Intelligence is everywhere in nature; everything, everywhere is wisdom. A person who ascribes intelligence exclusively to himself is about as clever as someone who declares: You're saying that there is water out there in the lake or in the brook? Nonsense! There is no water in them. Only in my jug is there any water. The jug created the water.

So, the human being thinks that he creates intelligence, whereas he only draws intelligence from the universal sea of intelligence.

It is necessary, therefore, to truly keep our eye on the facts of nature. But facts are left out when the Darwinian theory is promoted, when today's materialistic views are being formulated; for, the facts contradict the modern materialistic view at every point. Therefore one suppresses these facts. One recounts them, to be sure, but actually aside from science, anecdotally. Therefore they do not gain the validity in our general education that they must have. And so one not only does not truly present the facts that one has, but adds a further dishonesty by leaving out the decisive facts, i.e., by suppressing them.

But if the raising of man is to be accomplished, then we must educate ourselves in truthfulness in the sense world first of all and then carry this education, this habitude, with us into the spiritual world. Then we will also be able to be truthful in the spiritual world. Otherwise we will tell people the most unbelievable stories about the spiritual world. If we are accustomed in the physical world to being imprecise, untrue, and inexact, then we will recount nothing but untruths about the spiritual world.

. You see, if one grasps in this way the ideal whose reality can become conscious to the Anthroposophical Society, and if what arises from this consciousness becomes a force in our Society, then, even in people who wish us the worst, the opinion that the Anthroposophical Society could be a sect will disappear. Now of course our opponents will say all kinds of things that are untrue. But as long as we are giving cause for what they say, it cannot be a matter of indifference to us whether their statements are true or not.

Now, through its very nature, the Anthroposophical Society has thoroughly worked its way out of the sectarianism in which it certainly was caught up at first, especially while it was still connected to the Theosophical Society. It is only that many members to this day have not noticed this fact and love sectarianism. And so it has come about that even older anthroposophical members who were beside themselves when the Anthroposophical Society was transformed from a sectarian one into one that was conscious of its world task, even those who were beside themselves have quite recently gone aside again. The Movement for Religious Renewal, when it follows its essential nature, may be ever so far removed from sectarianism. But this Movement for Religious Renewal has given even a number of older anthroposophists cause to say to themselves: Yes, the sectarian element is being eradicated more and more from the Anthroposophical Society. But we can cultivate it again here! And so precisely through anthroposophists, the Movement for Religious Renewal is being turned into the crassest sectarianism, which truly does not need to be the case.

One can see how, therefore, if the Anthroposophical Society wants to become a reality, we must positively develop the courage to raise ourselves again into the spiritual world. Then art and religion will flourish in the Anthroposophical Society. Although for now even our artistic forms have been taken from us [through the burning of the Goetheanum building on the night of December 31, 1922], these forms live on, in fact, in the being of the anthroposophical movement itself and must continually be found again, and ever again.

In the same way, a true religious deepening lives in those who find their way back into the spiritual world, who take seriously the raising of man. But what we must eradicate in ourselves is the inclination to sectarianism, for this inclination is always egotistical. It always wants to avoid the trouble of penetrating into the reality of the spirit and wants to settle for a mystical reveling that basically is an egotistical voluptuousness. And all the talk about the Anthroposophical Society becoming much too intellectual is actually based on the fact that those who say this want, indeed, to avoid the thoroughgoing experience of a spiritual content, and would much rather enjoy the egotistical voluptuousness of soulful reveling in a mystical, nebulous indefiniteness. Selflessness is necessary for true anthroposophy. It is mere egotism of soul when this true anthroposophy is opposed by anthroposophical members themselves who then all the more drive anthroposophy into something sectarian that is only meant, in fact, to satisfy a voluptuousness of soul that is egotistical through and through.

You see those are the things, with respect to our tasks, to which we should turn our attention. By doing so, we lose nothing of the warmth, the artistic sense, or the religious inwardness of our anthroposophical striving. But that will be avoided which must be avoided: the inclination to sectarianism. And this inclination to sectarianism, even though it often arrived in a roundabout way through pure cliquishness, has brought so much into the Society that splits it apart. But cliquishness also arose in the anthroposophical movement only because of its kinship—a distant one to be sure—with the sectarian inclination. We must return to the cultivation of a certain world consciousness so that only our opponents, who mean to tell untruths, can still call the Anthroposophical Society a sect. We must arrive at the point of being able to strictly banish the sectarian character trait from the anthroposophical movement. But we should banish it in such a way that when something arises like the Movement for Religious Renewal, which is not meant to be sectarian, it is not gripped right away by sectarianism just because one can more easily give it a sectarian direction than one can the Anthroposophical Society itself.

Those are the things that we must think about keenly today. From the innermost being of anthroposophy, we must understand the extent to which anthroposophy can give us, not a sectarian consciousness, but rather a world consciousness. Therefore I had to speak these days precisely about the more intimate tasks of the Anthroposophical Society.

My dear Friends! The day before yesterday we considered the first part of what we can call the encounter with the Guardian of the Threshold. I said that this encounter with the Guardian of the Threshold must be taken with much more than ordinary seriousness. One should be clear about this, for unless a person develops the feelings and empathic findings that accompany the impartations, then most certainly the person cannot achieve the reality of inner awareness. A certain sort of inner awareness certainly can also be held by a person without these unsettling experiences of personal self-knowledge which the passage into the spiritual world is able to give. That which is obtained without this inward unsettling experience, however, is not true inner knowing. Everything we can learn through our senses, and even what we can achieve with ordinary thinking, can at most yield knowledge of things that lie outside the human being; it yields nothing about the human being as such. This is because by his very nature the human being is supersensible. Whatever we can perceive of the human being with our senses, well, that is no more than his outer appearance. Whenever you encounter a human being, my dear friends, you should have the feeling that what you are seeing is no more than a picture of the true being of the person. In actual fact the true being of a person is something extraordinarily comprehensive, and we only gain an impression of what this true human being is once we try to reach some clarity about a number of things that appear simple.

Consider only the fact, my dear brothers and sisters, that certain manifestations of illness in the human being have to be counteracted with what we call poison. This simple, ordinary fact is actually a tremendous puzzle. Why must poison be administered to human beings so that they can be cured of certain illnesses? What is poison? Ask the fascinating shiny black berry of the deadly nightshade, ask the belladonna, such a striking creature, what it actually is, my dear friends!

Looking at the wide variety of many-colored plants that we can use as food without harm, we realize that they are the plants that thrive in ordinary sunlight, with the spirit that lives in sunlight. For just as we have a body that is spirit-infused, just so is all that is physical spirit-infused by sunlight. However, plants that do us no harm when we eat them absorb only the etheric forces. The moment a plant begins to absorb the astral forces that normally hover like a mist above the plants, it becomes poisonous. Belladonna sucks astral forces into its shiny black berries and is therefore poisonous. What does this mean? When we eat belladonna, we take in something that is astral. We bear within us astral nature anyway, since we possess an astral body, so we have within us something that constantly produces poison. And our ego produces even more poison than our astral body.

We can now go on to say that our physical and our etheric body bear within them the processes of building-up. However, if these were the only forces active within us, we would remain permanently unconscious. If the budding, sprouting processes were to gain the upper hand, we would remain unconscious, for we owe our consciousness to the fact that our astral body and our ego-organization carry out breaking-down processes within us. A space for the spirit is created in us by the way the physical and etheric processes are broken down by our astral body and our ego. There would be no spirit in us if breaking-down forces were not constantly at work. When the astral body and the ego are too weak to do the breaking-down sufficiently strongly, excessive growth arises in the physical and etheric bodies. When the astral body and the ego are too weak, we sometimes have to support them by administering poisons from outside, poisons that can break down what the astral body and ego cannot.

What does the physician do in certain cases? He says that in the sick person the spiritual element is too weak. The ego and the astral body are not carrying out the process of breaking-down sufficiently strongly. The physician asks for help from outside so that more breaking-down can take place. He seeks out plants that are more spiritual than others, for poisonous plants are toxic simply because they are more spiritual than others. This alone goes to show what great mysteries lie hidden in human existence and in the human being's relationship with the natural world. Only by approaching the spirit can we bring these mysteries to light.

From what I have said so far you will sense that there is something almost uncanny about getting to know the true mysteries of the spirit, for we discover something that is creative in the spiritual world and yet destructive in the physical world. We cannot grasp the spirit in all its reality until we seek it where it expresses itself through breaking-down, through destruction in the physical world. The moment we approach the threshold to the spiritual world we find ourselves power¬fully confronted by the forces of destruction. Anyone who would prefer not to become familiar with the forces of breaking-down, the forces of destruction, cannot in reality enter the spiritual world.

My dear brothers and sisters, when we look at the physical human being here on the earth, we find that the physical organism, quite by itself, forms a totality, and it is because of this that thinking, feeling, and willing also form a totality. You cannot think without there being a certain amount of willing present. Merely unfolding a thought involves some willing. You cannot will without also thinking. You cannot feel without some thinking. In ordinary consciousness thinking, feeling, and willing are intermingled. When we say we are thinking, it merely means that we are thinking most strongly, while our feeling remains more in the subconscious and our willing entirely so. When we say we are feeling, it means that we are feeling most strongly while thinking and willing are reduced. Every stirring of soul in the human being always involves thinking, feeling, and willing together.

By being bound together like this, each of these three, thinking, feeling, and willing, is weaker than when standing alone. Our thinking is weakened rather than strengthened by willing. Our willing is weakened rather than strengthened by thinking. Our feeling is weakened rather than strengthened by thinking.

Were we to think without any willing for the merest moment within our physical body, were the power of thinking, as it lives in the widths of the world, to fill us for the merest moment without being accompanied by the forces of feeling and willing, in this moment we as physical people would be totally paralyzed. Were we also just for a moment as physical people merely feeling, without it being accompanied by thinking and willing, because feeling is to some extent tremendously lively, we would be knotted up, we would have extreme bouts of cramping. Were we also just for a moment as physical people merely willing, without it being accompanied by thinking, we would be consumed by fiery fevers.

Before we descended through birth, taking on physical-sensory existence in the womb, before that we as people were so constructed that thinking, feeling, and willing each stood separately, each by itself. There, however, our surrounding was the spiritual world. There we could endure this separation. If we would become at all familiar with the actuality of inner knowing, we must develop an intuitive understanding about the experience of being outside the physical world, outside an earthly body, our being split apart in regard to thinking, feeling, and willing.

There is a great meaningful moment when someone steps across the threshold of the spiritual world and meets the souls of deceased people. In this moment, he must be sufficiently prepared, that coming forth from the very depths of his inner being in his heart he says the words, “These are the truly living!” A person says it when really stepping into the spiritual world, “These are the truly living!” For what lives in them above all else is their thinking.

Yes, this thinking begins to live, when we step through the portal of death. Yes, this thinking also lived before we descended into earthly life. There thinking lived! And we behold thinking correctly in physical living on earth only when we say to ourselves, “I have taken clearly to mind, that before me is a corpse.” A corpse without soul, as such, cannot be. It can only be the remnant of a living person. A corpse cannot arise out of itself. In spite of being physically embodied, it does not have any natural physical possibility of intrinsic existence, but rather hearkens back to the living that preceded it.

By unfolding my thinking in myself, I can think just how one thinks as an earthly person, namely as a sort of corpse. All earthly thinking is a corpse, a corpse of the thinking that was so very much alive before we descended into our earth-bound existence. Our physical body is the coffin into which our thinking was laid when we descended into the physical-sensory world.

Without losing the ability for tucking¹ into earthly life, without losing one’s connection to earthly life, to that end a person must be able to say honestly and sincerely, “As a physical, earthly human being you yourself are a coffin for your thinking, for when you descended from the supersensible world to the world of the senses, in this moment thinking died and is now the corpse of living thinking that dwelt in you before you descended to earth-existence.”

Our will also does not live. It will only live when we have passed through the portal of death. Willing is a seed. Thinking is a corpse. Willing is an embryo of what rises up in us when we stride through the portal of death.

What I have just said must be clear to one who delves in the esoteric. If it is, he will have an inkling of the way in which the whole of the person’s soul life will be transformed when he truly does enter into the world of actual inner knowing. He can only enter if he subdues the three beasts I spoke about last time, the beasts that are brought to light in the set of meditation-phrases I gave you. I will present these meditation-phrases to you at the end of the lesson, as I didn't write them on the blackboard last time, and you can all copy them. Just now, however, we will look back upon ourselves in how our willing, our feeling, and our thinking appear in picture-form in imagination, which allows these three beasts to appear when our inner life meets and manifests itself in the world outside, a world with which we are most certainly always inwardly conjoined.

Therefore, any person who now steps forth along the esoteric path must become clear, that when he stands at the beginning, he must make at least a rudimentary attempt to separate thinking, feeling, and willing from one another. Otherwise, the person simply cannot come to the actuality of inner knowing. And the proper protection, which can come into being for a person in the danger of thinking, feeling, and willing disconnected from one another, that specific protection will be granted to a person when he takes up honorably what Anthroposophy has to offer.

Anthroposophy forms thoughts so that the person can become strong for supersensible awareness. Also, just in coming upon supersensible-world communications, if a person even starts to consider them, the person must be strong. Thinking is strong just because we have to exert ourselves in thinking about understanding the supersensible world.

What is the position of those who do not want to reach out to the supersensible world, of those who do not want to know anything about anthroposophical spiritual science? They are in the position of their brain being unable to keep up with their etheric body. The moment such people fill themselves with thoughts that have been presented in Anthroposophy, their etheric body runs out of the head, out of the brain. All that remains is only what the physical organism can think. From a higher point of view one can only pity those who cannot reach out to an anthroposophical understanding of the world.

On the other hand, my dear brothers and sisters, it is certainly so, that however much thinking, feeling, and willing become independent in the currents of anthroposophical awareness, that this in turn also links a person properly with the forces of the world. Therefore, it naturally follows that the person so orients his soul forces, so that with his thinking, with his feeling, and with his willing he finds the way that must be walked, by means of which thinking, feeling, and willing can enter into the spiritual world in the right way.

A further admonition, appended to those that were given in the last lesson, therefore a further admonition of the Guardian of the Threshold deals with how we should position thinking, feeling and willing, so that we can step into the spiritual world in the right way. We must ourselves be clear about the nature of thinking, feeling, and willing in order to understand what the Guardian of the Threshold is saying.

The Guardian of the Threshold will first show how corpse-like our souls are, namely the shimmering-sheen, the semblance-image¹⁷¹ all thinking is that we develop in customary awareness in the physical body. A semblance of the world is this thinking, just as a corpse is the semblance of living, no longer living itself. Within this thinking that we have in customary life in the physical body, within this thinking is not our true self. It manifests itself there just as minimally as does the truly living manifest itself in a corpse. As soon as we have the courage, however, really to say to ourselves, “Yes, thinking that is developed from morning to evening in physical living, this thinking is mere semblance, I will become familiar with it as semblance, I will dive down beneath this appearance.” Then will we become ever clearer and clearer, that the physical body gives us a sort of thinking that is only dead semblance. The etheric body alone begins to give us the sort of thinking that goes out beyond appearance.

Whoever correctly feels that earth-bound thinking is mere semblance, only the corpse of what before being earth-bound is spirited-soulfulness, that person feels himself, by and by, only as ether-being.

Then bit by bit we become aware that in us is the spirit, the spirit that in ordinary awareness hides itself. We can, however, in no other way approach this spirit, unless in the same moment in which the appearance of thinking leaves us, in which the thinking so to say dies off in us, unless in this blink of an eye we begin to honor what now emerges in us as spirited ether-being, as ether-body.

Yes, my dear brothers and sisters, when we look at the plants, the stones, the animals, or even the physical human being, none of this withdraws from us, even if we remain sober and dispassionate and are unable to admire² nature properly. That ceases when a person crosses over into the spiritual world, for then the etheric immediately withdraws itself if a person is unable to admire it, to honor it. In the blink of an eye, when I can say to myself that thinking is mere appearance, when I have the will to dive down into this semblance, just then I must begin to admire, to really honor this ether-being.

To this end the Guardian of the Threshold speaks the words for self-awareness: [The lines were written on the blackboard.]

Look upon your web of thoughts:
World of semblance you experience,
Self-awareness hides from you;
Plunge beneath appearance:
Ether being whirls in you;
Self-awareness, it should honor
Your own spirit’s guiding beings.

This is the earnest admonition of the Guardian of the Threshold in regard to our attitude toward thinking. We must pause at the words honor and guiding beings [These two words were underlined.], as thinking, recognizing itself as mere appearance, must feel itself admiring, honoring. And the person feels, finds with empathy, what he then lives into, experiences as his ether-being, as something that leads outward from the earth into the reaches of the cosmos. Only then does a person know, as we depart from the physical, my dear friends, going over to the finer etheric, leaving the robust, forceful, solid physicality we are accustomed to, only then does a person know how to find the passageway to the finer, more intimate etheric. We must, if we would lead these thoughts over beyond their dead grave-like physical existence, over to where they are finer than in physical existence, over to where they themselves are alive, then we must choose a cadence for such a mantra, a cadence that is trochaic, that begins each line with emphasis, with accent.

We must be clear about something, my dear friends, that what we embody in words the spirit merely descends into, rests, and reverberates initially at the Threshold. The word in our modern civilization has already become so physical, that it is like a corpse. Only when we feel the words embedded in rhythm, just as human being’s stuff of blood and air circulates in rhythm, then we begin to feel the word carrying us over into the spiritual world. Just as we literally feel blood circulating spirit in us, if we make such a strength-filled mantric maxim come alive in us, then we feel its rhythm, and feel carried by its rhythm into the spiritual world, just as we feel our life borne by, carried in the rhythm of our blood.

The admonition about thinking which the Guardian of the Threshold speaks to human beings must be trochaic.

[The word “trochaic” was written beside the first verse of the mantra; the trochaic rhythm was marked at the beginning of all seven lines with a macron and a breve and the verse was spoken with the corresponding emphasis.]

Lōok ŭpon your web of thoughts:
Wōrld ŏf semblance you experience,
Sēlf-ăwareness hides from you;
Plūnge bĕneath dissemblance:
Ēthĕr being whirls in you;
Sēlf-ăwareness, it should honor
Yōur ŏwn spirit’s guiding beings.

Felt this with empathy, again and again allowing the soul to be stirred into activity, forgetting all remnants of earthly life, living only in the words and rhythm, this carries ordinary human thinking up out of the physical world and into the etheric world. Used in addition to all the other meditations you have, my dear brothers and sisters, such a maxim, if you make use of it every now and then, as often as you would, is just what can carry you out of thinking into the spiritual world.

Moving on from a person’s thinking to feeling, the matter is quite different. Thinking is pure semblance, a real corpse, dead. It did live before we descended into the physical world. With feeling it is somewhat different, for we regard feelings just as we regard dreaming, for feelings are no more intensive than dreams. The feeling person dreams, but in dreaming something of real existence certainly lives, there semblance and substance mingle, just as in our approach to feelings.

But we also feel that we certainly do not want to plunge beneath this existence that begins in us with feeling. We like the appearance of thinking, which lives in the physical world, ever present. In this manner we never come to true existence, true reality. We must have the courage to dive down below what appears as existence. We must have the courage to place ourselves fully within feeling, into the inmost parts of our soul, and then, through the semblance in which we have become used to living in our thinking, through this semblance, something of reality will begin to emerge. Then we become aware of world forces surfacing in us that otherwise are around us in the world.

At first, we are told to honor, when we want to ascend from the semblance of thinking to its true reality. Now we are to begin being sensitive in feeling, we are to begin directly being considerate in feeling, for in doing this we come upon the living powers of existence within ourselves.

This is the second, which as an instruction for feeling the Guardian of the Threshold places before us:

Embrace your stream of feelings:
Where semblance and substance mingle,
Aware-self leans toward semblance;
So plunge beneath appearance:
And world soul forces are in you;
Aware-self should consider well
Inherent in soul the powers of life.

This is the second admonition, the admonition concerning the guidance of feelings, the second coming from the earnest Guardian. [The second stanza was now written on the blackboard.]

Embrace your stream of feelings:
Where semblance and substance mingle,
Aware-self leans toward semblance;
So plunge beneath appearance:
And world soul forces are in you;
Aware-self should consider well

Inherent in soul the powers of life.

And if we should go on finding through feeling the passageway out of semblance to substance, then we must go beyond the etheric into the astral. Then we must exert a steady force, as if climbing a mountain that becomes ever steeper. To do this we must point to the simple content of the words in which the progressive force of rhythm unfolds. It must be iambic, entrained in the warning words of the Guardian concerning the experience of feelings. And it is iambic. [Iambic was written beside the second stanza of the mantra and indicated at the beginning of all seven lines with breves and macrons, while the verse was spoken with corresponding emphasis.]

Ĕmbrāce your stream of feelings:
Whĕre sēmblance and substance mingle,
Ăwāre self leans toward semblance;
Sŏ plūnge beneath dissemblance:
Ănd wōrld soul forces are in you;
Ăwāre self should consider well
Ĭnhērent in soul the powers of life.

In this manner should we feel the rhythm, in this manner making the content of the words come alive within us, plunging properly down into feeling and striding properly along the pathway into the spiritual world. For the simple meaning of the words cannot yet do this by itself. We must bring our whole soul nature to a true perception, to a sensing, to a feeling of the rhythm in the mantric maxim.

Embrace your stream of feelings:
Where semblance and substance mingle,
Aware-self leans toward semblance;
So plunge beneath appearance:
And world soul forces are in you;
Aware-self should consider well
Inherent in soul the powers of life.

Still deeper we plunge down out of the apparent sensory shine into real substance, into the world’s true reality, when we descend into willing.

At this point, so that we can move along the right pathway, we must be able to hear the Guardian’s word that he speaks at the Threshold in admonition. The will is the strongest force in human soul life, even here on earth. But we cannot feel it because we only experience willing, so to speak, only as if sleeping. We are awake, really awake only in thinking. We are dreaming in feeling. We are sleeping in willing.

We must ever and again think over, how first we fasten onto a decisi0n and then have it in thoughts, and then we see it again as a completed act. What lies in between, the crossing over in willing, is for customary awareness just as unknown to us as what we experience in spirit between falling asleep and awakening. Just as feeling is submerged in dreams, just so is willing submerged in sleep. But in this willing we put to sleep true existence, the genuine reality of existence. Just as we must increasingly learn to draw up from the depths of sleep whatever we experience there, so must we learn to draw up from the depths of the will what we experience in it.

That is the third admonition of the Guardian of the Threshold, the admonition concerning the will, that we should find the right ways into the spiritual world. Then, when we can really heed this admonition, we become filled with what is spiritual existence in ourselves.

Yes, my dear brothers and sisters, we experience that we have blood in us, that we have satisfaction through eating, that we have semblance of thoughts, that we have dream-like feelings. But in our ordinary awareness we do not experience how spirit streams through us, just as our blood does. When we heed what the Guardian speaks to us as the third admonition, then we can become aware in us of willing, then we can experience how the spirit in us rules. In lifting up a hand or an arm, I have willed. What has happened? Substance has been burned in me. A lively process of burning has drawn to a conclusion in the act of willing. This normally remains unknown. Each time, when through our own body a determination of willing is occurring, a lively process of burning is there. The chemist and physicist even say a burning process. But just as minimally as the human body is a mineral, but rather living and thoroughly beset by spirit, this is no ordinary fire in the human body, but rather living spirit-infused fire. This is no fire such as one sees in an ordinary candle; what is in the person is no combining of carbon with oxygen. Just as the person is ensouled, so are all the processes of nature in him ensouled. Whoever speaks of processes within a person from the standpoint of external processes of nature, such a one talks without knowing the truth of the matter, for no process of external nature settles down inside the person. Something quite else sets to work in the person. Within the skin of a person is no nature. Within the skin of a person is the metamorphosis of nature, the completed spiritualization of nature. Nothing remains in us as it is externally in nature. We could not live for the single blink of an eye if anything of the sort remained as it is externally in nature.

In order to present willing to ourselves, we must grasp a picture. We must use a picture so that a lively imagination illustrating willing will come alive in us. Therefore, place walking in your mind’s eye. Walking is normally quite unremarkable in living. The greatest mysteries actually take place as a person is taking a single step. Now concentrate on this, as one walks, the arms are stirred into moving and fire sprays forth out of the person.

A person will find, if focusing his attention in a lively way on how he flames, he will find the connection to what he as a willing being is in truth. He will become acquainted with himself, if he has the courage to focus in preparation on this imagination, with himself as a fiery flaming willing being. Then we will have grasped the creative might of the world, going beyond our individual existence within the skin, expanding ourselves to world-selves, which we as human beings are, and feeling ourselves in union with the whole world as willing-beings.³ But we have to learn to stay there, becoming willing’s flaming within the world’s fire, fire within fire.

About this the Guardian of the Threshold speaks concerning our willing. And he speaks of the thrust of the will, as the will thrusts us into the full actual reality.

Let reign in you the thrust of will:
It climbs from all apparent being,
With autonomous existence well-equipped;
Turn to this throughout your life:
Filled it is with world-spirit-might;
Your autonomous existence, it should grasp
World-maker-might into spirit-I.

These are the words, inwardly and thoroughly felt, that will guide our willing properly in entering the spiritual world. [The third verse was now written on the blackboard.]

Let reign in you the thrust of will:
It climbs from all apparent being,
With autonomous existence well-equipped;
Turn to this throughout your life:
Filled it is with world-spirit-might;
Your autonomous existence, it should grasp
World-maker-might into spirit-I.

We have to develop honor in ascending from thinking to its reality. We have to develop soul consideration in ascending through to feeling from semblance to existence. Here [in the first stanza] in the next-to-last line there is “honor”. For feeling there is “consider well”. Here [in the third stanza] we similarly now have “grasp”. [The words consider well and grasp were underlined.] Grasping, therefore already close to existence, within existence, appears here in the third stanza for willing.

There is a similar progression that we are made aware of: guiding beings for thinking, powers of life for feeling, world-maker-might for willing. That is the progression. [The words powers of life and world-maker-might were underlined.]

But as I said fire in fire, reality that that is in all, in the reality of this all itself, that is what the Guardian of the Threshold informs us about. We must stand within this more firmly than we did when we descended in thinking from the rough robust semblance through to more intimate reality, where it was trochaic rhythm, macron then breve, stressed then unstressed. In feeling we have to ascend, as if climbing a hill, where it is iambic rhythm, breve then macron, unstressed then stressed. Here in willing we must stand within it differently. There it will be spondaic, macron then another macron, stressed and stressed. [The word spondaic was written beside the third verse of the mantra; the spondaic rhythm was marked at the beginning of all seven lines with two macrons, while the verse was spoken with the corresponding emphasis.]

Lēt reīgn in you the thrust of will:
Īt clīmbs from all apparent being
Wīth aūtonomous existence well-equipped;
Tūrn tō this throughout your life:
Fīlled īt is with world-spirit-might;
Yoūr aūtonomous existence, it should grasp
Wōrld-māker-might into spirit-I.

The stark emphasis on the two first syllables in each line we should feel rhythmically. We should win steadfastness as the Guardian directs to us the third admonition.

And so, my dear brothers and sisters, we should become aware how this word of the Guardian guides us specifically to actual inner knowing. While this Guardian-word has initially made us aware how we have thinking, feeling and willing in us in the images of the three beasts, the Guardian of the Threshold guides us further, about how we can strengthen this thinking, how we can strengthen this feeling, how we can strengthen this willing, so that they grow, rise, and cross over⁴ the animality, get beyond⁵ these three beasts, so that the soul grows wings, as depicted in the prior session’s mantra, in order to cross over into the spiritual world.

Only when you subdue the three,
Will wings of your soul grow,
To soar across the deep abyss
That severs you from fields of knowing,
For which your yearning heart,
Healing-seeking, would hallow itself.

But the Guardian in due course gives us in the last mantra, which I then pass on,⁶ the instruction about what we should do to become stronger, so that we grow wings to awareness.

Take it up, my dear brothers and sisters, take into your meditation what is given in these three mantras. This is what the classes should lead to, these classes that have been established since the Christmas Conference, that the esoteric might flow⁷ through the anthroposophical movement. Take up into your meditation these admonitions of the Guardian of the Threshold. It is not I who speak them; I speak them for the Guardian of the Threshold, who through these words will speak to all of you.⁸ For this school is an institution of spiritual life itself.

Therefore, let us take up these words as those of the Guardian himself. Then they will be for us strengthening and invigorating words, coming to us after the harrowing effect of the last lesson, concerning which in looking ahead they step forth now in strengthening of the soul. A person must first be knocked down and away from what he grasps in the sensory world, in order to remain stout and strong in the spiritual world, in order to gain wings, to be carried across the abyss, which leads into the brilliance which streams out of the abyss, out of the darkness, out of which our humanity is born.

To this end the Guardian speaks the words, in order to lift us up in turn out of this harrowing:

Look upon your web of thoughts:
World of semblance you experience,
Self-awareness hides from you;
Plunge beneath appearance:
Ether being whirls in you;
Self-awareness, it should honor
Your own spirit’s guiding beings.

Embrace your stream of feelings:
Where semblance and substance mingle,
Aware-self leans toward semblance;
So plunge beneath appearance:
And world soul forces are in you;
Aware-self should consider well
Inherent in soul the powers of life.

Let reign in you the thrust of will:
It climbs from all apparent being,
With autonomous existence well-equipped;
Turn to this throughout your life:
Filled it is with world-spirit-might;
Your autonomous existence, it should grasp
World-maker-might into spirit-I.

And as the Guardian spoke this word, he comes himself, infusing rhythm again and again on those words, to teach us in perspective about what we should attain, about what beckons us from the spiritual world across the Threshold.

From the wide expanse of the beings of space
Who in the light experience existence,
From the onward tread of the course of time
Which in creating finds itself expressed,
From the depths of the feeling heart,
Where in one's self the world is born anew:
There sounds in speech filled with soul,
There shines in thoughts filled with spirit,
The from godly healing forces
In world shaping powers
Welling working word of existence-awareness:
O Man, know yourself!

• 1. tüchtig
• 171. Scheingebilde
• 2. verehren, which is stronger than just ehren or bewundern (to honor), but in English to honor is sufficient.
• 3. Wollende
• 4. hinüberwachsen
• 5. hinauskommen
• 6. This seems to be in the conjunctive tense, das ich dann übergeben werde.
• 7. fließe, which again is in the conjunctive tense, it might, can, may, ought to, could, should flow.
• 8. Euch is the second person pleural, no longer capitalized since the 1996 spelling reform except in formal situations, as here.

Let us first try to bring to mind something that has often been considered in this or that context: that is the relationship of our thoughts, our ideas, to the world. How can we imagine the relationship of our thoughts to the world?

Let us imagine the world as an outer circle and ourselves in relation to it (see diagram on p. 30). At first, it will be clear to us all that we form a picture of the world in our thoughts. We spoke yesterday about how we arrive at conscious thoughts in the physical world. We want to use this circle (small inner circle) to represent what is present in our physical interior through our soul as our thoughts. And I want to say: this circle is intended to represent what we, as the content of our soul with the help of our body, perceive as our thoughts about the world.

Now we know from the various considerations that what we call thoughts actually rest in us on a certain reflection. I have often used the comparison that we are actually also awake outside our physical body, and that the physical body reflects what comes to our consciousness like a mirror. So when we think of ourselves as spiritual beings, we must not actually think of ourselves as being inside there, where – to put it bluntly – our thoughts emerge through our body, but we must think of ourselves as being outside our physical body even when we are awake. So that we actually have to think ourselves into the world with our spiritual-soul nature.

And what is actually mirrored? Well, when thoughts arise in us, something is mirrored in the universe. Let that which lives in the universe and is mirrored in us be indicated by this circle (green). Just as I have the yellow circle here in the human organism as a reflection of something in the universe, I want to indicate something that is mirrored in our thoughts by this green circle in the world itself. And we can say: That which is designated here by this green circle is actually the real thing, the reality, of which our thoughts are only the image, the image reflected back from our body. All this is meant, of course, only schematically.

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If we understand in the right sense what actually happens when we confront the world, then we must say that something is generated in us: the whole sum of our ideas is generated in us as a mere image of something that is outside in the world. All that is in our intelligence is an image of something that is outside in the world.

Those who have always known something of the true state of such things in the world have therefore spoken of the truth of the human thought content being spread out in the universe as world thoughts, and that what we have as thought content is just an image of world thoughts. The thoughts of the world are mirrored in us. If our true being were only in our thoughts, then this true being of ours would, of course, be only an image. But from the whole context, it must be clear to us that our true being is not in our head, but that our true being is in the world within us, that we only mirror ourselves in the world thoughts within us. And what we can find in us through the mirroring apparatus of our body is an image of our true reality. All this has already been emphasized in various contexts.

When the physical body dissolves in death, the images that arise in us naturally dissolve as well. What remains of us, our true reality, is basically inscribed in the cosmos throughout our entire life, and it only projects a mirror image of ourselves through our body during our lifetime. Here, you see, lies the difficulty that philosophers continually encounter and cannot overcome with their philosophy, the main difficulty. These philosophers are given, in the first instance, nothing but that which they imagine. But consider that existence is precisely pressed out of the imagination, out of the content of consciousness. It cannot be in it, because what is in consciousness is only a mirror image. Existence cannot be in it. Now philosophers seek existence through consciousness, through ordinary physical consciousness. They cannot find it that way. And it is quite natural that such philosophies had to arise as the Kantian one, for example, which seeks being through consciousness. But because consciousness, quite naturally, can only contain images of being, one can come to no other conclusion than to recognize that one can never approach being with consciousness.

Those who look more deeply then know that of all that is present in consciousness, out there in the world is the true, the real, which is only reflected in consciousness. But what actually happens between the world and consciousness? As a spiritual scientist, one must understand what happens there. Certainly, it is only images that are created by the physical body. The physical body is created out of the universe. It develops during the course of life between birth and death to the point where it can create images, indeed it creates an image of the whole human being that we always encounter when we see ourselves in the mirror of our body. It is only an image, but it is an image. And what is the purpose of this image in the overall cosmic context? Yes, this image must come into being. You see, at the moment when we enter into existence through birth from the spiritual world, an epoch of our existence has actually come to an end in a certain sense. We have entered the spiritual world through a previous death, we carry certain forces into the spiritual world, we live out these forces until what in the fourth mystery drama has been called the midnight hour of existence between 'death and a new birth.

In the second half of life, between death and a new birth, we then gather strength. But where do these forces that we gather want to go? They want to build the new physical body, and when the new physical body is there, the forces that we partake of in the second half between death and a new birth have fulfilled their task. Because they want to represent this new body. They want to come together in the new body. One can say that entire hierarchies are working, struggling, to enable this person to enter into existence through birth from the spiritual universe, as I indicated in the second mystery drama through the words of Capesius. There we see what it evokes in the human mind when man becomes aware of what it means that entire hierarchies of gods are involved in bringing man into the world.

But I would like to say that with these powers, in that they bring about the human being, something very similar happens as it does with the old seeds of a plant: when the new plant has emerged, the old seed has fulfilled its task; it no longer claims to produce a plant. This plant is called upon by the cosmos to produce another seed. Otherwise there would be no further development, and plant life would have had to come to an end with this plant. Thus, if the pictorial consciousness did not arise here, human life would have to end with the renewal of life between birth and death. That which appears as the image of the world is the new germ that now goes through death and, through death, passes over into a new life. And this germ is now really such that it brings over nothing of the old reality, but that it begins at the stage of an image, at nothing, really begins in relation to reality, to outer reality, at nothing.

Please summarize a thought here that is of tremendous importance. Imagine for a moment that you are facing the world. Well, the world is there, you are there too. But you have emerged from the world, the world has created you, you belong to the world. Now life must go on. In that which is in you as reality, which the world has placed in you - this world that you look at within the physical plane - there is nothing that can continue life. But something is added: you look at the world, create an image for yourself, and this image gains the power to carry your existence into further infinite distances. This image becomes the germ of the future.

If you do not consider this, you will never understand that, alongside the sentence “Out of nothing, nothing comes into being,” the other sentence is also fully correct: “In the deepest sense, existence is always generated out of nothing.” Both sentences are fully correct; you just have to apply them in the right place. The continuity of existence does not end with this. If you, let us say, were to wake up in the morning and find that physically nothing at all of you had remained – this is indeed the case when one is approaching a new birth – but only had a full memory of what had happened, thus only the image, you would be quite content. Of course, deeper minds have always felt such things. When Goethe placed the two poems next to each other: “No being can disintegrate into nothingness,” and immediately before it was the poem that means: “Everything must disintegrate into nothingness if it wants to persist in being.” These two poems stand very close to each other in Goethe as an apparent contradiction, immediately one after the other.

But for ordinary philosophy, there is a pitfall here, because it must actually rise to the negation of being.

Now one could again raise the question: What is actually reflected here, if all that is reflected here are only the thoughts of the world? How can one then be certain that there is a reality out there in the world? And here we come to the necessity of recognizing that reality cannot be guaranteed at all through ordinary human consciousness, but that reality can only be guaranteed through that consciousness which arises in us in the regions where the imaginations are, and we get behind the character of the imaginations. Then we find that out there in the world, behind what I have indicated as green, there are not just world thoughts, but that these world thoughts are the expressions of the world beings. But they are veiled by the world thoughts, just as the human inner being is veiled by the content of consciousness. So we look into the world; we think we have the world in our consciousness: there we have nothing, a mere mirror image. That which is mirrored is itself only world thoughts. But these world thoughts belong to real, actual entities, the entities that we know as spiritual-soul entities, as group souls of the lower realms, as human souls, as souls of the higher hierarchies, and so on.

Now you know that, to a certain extent, the development of humanity on Earth falls into two halves. In the older times, there was a kind of dream-like clairvoyance. Through this dream-like clairvoyance, people knew that behind this world, which is ultimately grasped by people in their thoughts, there is a world of real spiritual entities. For in the old dream-like clairvoyance, people did not perceive mere thoughts, just as the newer clairvoyant, who, for example, through the methods of “How to Attain Knowledge of Higher Worlds?” again enters into a relationship with the spiritual world, does not perceive mere thoughts either, but beings of the spiritual world. I have often tried to make this clear, so that I even said in one of the Munich lectures: You put your head into beings the way you would put your head into an anthill: thoughts begin to take on beings and come to life. That was how it was with people in the older days. In their perceiving consciousness, they not only lived in thoughts, but they lived in the beings of the world. But it was necessary - and we know from the various lectures that have been given why it was necessary - that this old clairvoyance, so to speak, dimmed and ceased. For that through which man received his present consciousness, which he needs in order to attain true inner freedom, presupposed that the old clairvoyance slowly dimmed and disappeared. There had to come a time when man was, as it were, dependent on what he, without any clairvoyance, can perceive in the world. He was then naturally cut off, completely cut off from the spiritual world, to put it in extreme terms.

Of course there were always individual spirits who could see into the spiritual world. But while the old clairvoyance was the general, the being cut off from clairvoyance now became, so to speak, the external culture of humanity for a period of time. And we, in turn, are seeking to imprint the consciously attained clairvoyance of this human culture again through our spiritual scientific endeavors. So that we can say: There are two developmental periods of humanity on earth, separated by an intermediate epoch. The first is a period in which dream-like clairvoyance prevailed: people knew that they were connected to a spiritual world, they knew that not only thoughts haunt the universe, but that there are world beings behind the thoughts, beings like ourselves who think these world thoughts. Then a time will come when people will know this again, but through self-achieved clairvoyance. And in between lies the episode where people are cut off. If we take a really close look at what has been said, we have to say that we actually have to expect that at some point in the development of humanity, people will realize that Yes, it makes no sense at all to think that there are thoughts in there in this brain. Because if there were only these thoughts, these images in there, and they did not represent anything, then it would be best to stop all thinking! Because why should one think about a world if this world contains no thoughts in itself?

Of course, in the 19th century people were quite content with the world containing no thoughts, and yet they reflected on the world. But the 19th century simply spread thoughtlessness over the most intimate matters of life. It had the task of bringing this thoughtlessness. But we may still assume that at some point someone may have thought of it in the following way, saying to himself: It only makes sense if we assume that thoughts are not only in there in the brain, but that the whole world is full of thoughts. - If he had now been able to advance to our spiritual science, yes, then he would have said: “Of course, there are thoughts out there in the universe, but there are also beings that harbor these thoughts, just as we harbor our thoughts. They are the beings of the higher hierarchies.

But this time had to come first, so to speak, after humanity had made the deep fall into materialism, that is, into the belief that the world has no thoughts.

One might be tempted to view the person who formed these thoughts – In there, the thoughts can only be images of the great world thinking, one could be tempted to look for this person in boors. But it would not be quite right; because Hegel lived in a period in which, after all, through what had preceded in Fichte's opposition to Kant, one could, I would say, draw from newly emerged germs of spiritual consciousness. Hegel's philosophy could not have been conceived without a spark of spiritual thinking falling even into the materialistic age. Even if Hegel's philosophy is still in many respects a rationalistic straw from which spirit has been squeezed out, these thoughts of the logic of the world could only have been conceived out of the consciousness that spirit is in the world. That cannot be what is called Hegelian philosophy, it cannot be, when the tragic moment has come to say: there are thoughts in the world outside, and these thoughts are the real reality, the true, real reality... And where would the time be that had progressed so far that it had drawn the veil over everything spiritual, so to speak, and at the same time said to itself: Thoughts are the real thing in the world, and behind these thoughts there can be no spiritual beings anymore? One did not need to say it out loud, one only needed to feel it unconsciously, so to speak, then one stood there in the world and said to oneself: Yes, there is actually nothing to it with individual life! Individual life has, after all, only a value between birth and death. For that which really lives is not the thoughts of man, but the thoughts of the world, a world intelligence, but a world intelligence without essence. And I believe one could not imagine a greater tragedy than if, say, a Catholic priest had come to this inner realization, so to speak! |

What happens happens out of world necessity. Let us assume that a Catholic priest had come to this conclusion... He could easily have done so, because scholasticism has wonderfully trained the mind, and only if one has thoughtless, untrained thinking can one believe that thoughts are only in the head and not outside in the world. Then, so to speak, this Catholic priest would have undermined himself. For by only acknowledging the world thoughts as eternal, he would have wiped out the whole world, which was prescribed for him to believe through revelation as a spiritual world.

It can truly be said: Whatever can be presupposed through spiritual science also happens in the world. If we have the necessity somewhere to presuppose something as necessary and we have to say: a moment must once have existed in the world when something like this was felt, then that moment must have existed, most certainly. And even if it has passed by completely unnoticed, it has been there.

I would like to point out this moment, this moment when one can see how something that is not yet there, but wants to prepare, wants recognition, recognition of world thoughts, but does not yet want to know about what is behind these world thoughts as the world of the higher hierarchies, comes into a conflict.

In 1769, a pamphlet entitled “Lettres sur l'esprit du siècle” was published in London. It contained allusions to such a mood as I have characterized. And in 1770, another pamphlet appeared in Brussels entitled “Système de la nature. The voice of reason in the age and particularly against that of the other system of nature.” This ‘Autre système de la nature’ was that of Baron Holbach, against which this brochure is directed. This brochure said it wanted to take a stand against what Baron Holbach, as a materialist, advocated in his System of Nature. But the two brochures were hardly read, completely forgotten.

But now the strange thing turned out, that in 1865 a beautiful book appeared in Poitiers, by Professor Beaussire, entitled “Antécédents de Hégélianisme dans la philosophie Française”. This book, which appeared in 1865, was a two-volume work and had been written somewhat earlier than the two brochures mentioned, i.e. around 1760-1770, by the Benedictine monk Leodegar Maria Deschamps, who was born in Rennes in 1733 and died in 1774 as prior of a Benedictine monastery in Poitou. The first volume contained what Deschamps called at the time: “Le vrai système.” It was not published until 1865, together with parts of the second volume. It had been in manuscript form in the Poitiers library for so long. Nobody had paid any attention to it, except during the period in which it was written. What Deschamps – for the two pamphlets I mentioned also originated from him – wanted to express in 1769 and 1770 is now expressed in a strong first volume, which was published a century later by Professor Beaussire. That is what it contains. And the second volume contained a detailed correspondence and a presentation of all the efforts that Deschamps made at the time – let us put ourselves in the time when this was: namely before the outbreak of the French Revolution – described all the efforts that Deschamps made to somehow bring about the breakthrough of his “vrai système”. We learn there that the man really, I would say, stood between two fires: On the one hand, wherever his “vrai système” was discussed, he was warned that if the church found out about the “système”, he would be unconditionally subject to the harshest of punishments as a priest. On the other hand, even the so-called freethinkers showed very little interest in his writing. They were interested, but they did not want to do even the smallest thing that he asked: find a publisher. Rousseau, Robinet, Voltaire, the subtle Abbé Yvon, Barthélemy, even Diderot, they all knew this “vrai système”. It was even read to Diderot in his salon. He did not understand it immediately and therefore wanted to keep it to read through; but the good priest Deschamps was so anxious that he took it back because he did not want to put it into other hands. So he was always torn between these two things: on the one hand, he did not want his “vrai système” to be known; on the other hand, he wanted it to really take hold of humanity.

Now let us take a look at what Deschamps presented as his “vrai système” in his first volume. He really did present what I just spoke of, which was bound to come up at some point. He calls that which is in the head (see drawing on p. 40) by designating it as force, “intelligence”; and he calls that which is out there, what I have drawn here in green, “comprehension”. And the significant thing is that he recognized: Yes, if one now conceives this whole mass of thoughts of the world in the spiritual eye, it is a web of world thoughts. If you look at only the individual object, it actually only has meaning when it is placed in the whole fabric of world thoughts. Fundamentally, it is nothing in itself. That which is something, which is there, is the whole fabric of world thoughts.

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And that is why Deschamps distinguishes between “le tout” and “tout.” He calls the whole fabric of world thought “le tout,” and he distinguishes “le tout” from “tout.” The first is the sum of all particulars. A subtle distinction, as you can see. “Le tout” is the whole, the universe, the cosmos; ‘tout’ is everything that is considered a detail. But what is considered a detail is at the same time, as he says, ‘rien’; ‘tout’ is ‘rien’; that is an equation. But ‘le tout’, that means in his sense: the universe of thought.

The more materialistically minded minds, like Robinet and his ilk, could not grasp what he actually meant. And so no one could understand him. It could come to pass, because, so to speak, the materialistic tendency was already there, that the works of this Benedictine prior were left to molder. Because, it is not true that in 1865 a professor published the work – after all, that is nothing special. They always did that, you know, they collected and published such old tomes, regardless of their content.

So the time that was to come, the time of materialism, had passed over what had taken hold in the lonely soul, the lonely spirit of a Benedictine prior.

It is probably difficult for today's humanity to learn to delve deeper into the corresponding expressions, which are truly wonderful expressions, namely through the way in which one is placed after the other here : “tout, rien” he calls at the same time, in that he goes further to describe the world, “etre sensible”; and then he forms the expression “neantisme” also “rienisme”, yes even “neantete” and “rienite”. And now consider the relationship between n&antisme, rienisme, n&antete, rienite, and what we call Maya, and you will see how closely all these things are related, and how, into the age of material ism, I might say, that which instinctively still remained from the earlier consciousness of looking into a spiritual world, of which the last remnant remained: “le tout,” the cosmic world of thought.

Of course, one must also recognize the greatness of such a thinker when he can no longer appeal to us 150 or 160 years later. I am convinced that if, for example, our dear female friends were to obtain these two volumes from some library, and if they were to work their way through the difficult philosophical part of the first half of the first volume and then read the second half of the first volume , they would become quietly furious at the views that Deschamps now develops regarding the position of women, for he has desperately unmodern views on the subject and, in the spirit of Plato, regards women from the point of view of communism. So we must not want to take everything in Deschamps' work at face value. But we must bear in mind what makes him such an interesting personality, especially if we want to consider the progress of the development of humanity. The important thing, however, is that in him we see, as it were, a spiritual view dying out. He is not even read, one could even say not even printed, although the most significant minds of his time knew him. Even a great mind such as Diderot did not even see fit to recommend its publication. All of this has been absorbed by the emerging materialism,

As you can see, we must work vigorously and energetically. For it is, after all, a matter of nothing less than bringing a new impulse to the spiritual development of humanity in the face of what, I might say, has emerged so surely and so strongly that, from a certain point in time, it has trampled to death everything that still reminded people of anything other than a more or less materialistically conceived world view.

And there was indeed tragedy in this personality of Deschamps. For he was, after all, a Benedictine priest. And the strange thing was this: Baron Holbach said in his “System of Nature”: Religion is the most harmful thing that the human race can have, religion is the greatest fraud, and should be eradicated as quickly as possible -; in contrast to this, Deschamps said: No, “le vrai systeme” must be adopted, and when people adopt “le vrai systeme”, then religion will disappear. But it must be preserved until people have accepted “le vrai systeme”. Then, so to speak, all the revealed truths behind it will be dropped, and in their place will be established the fabric of world thoughts. So this priest, who besides had to teach his boarding school boys the catechism and everything that religion had to offer every day, waited until his “vrai système” would become common property and religion would disappear as a result! There is something highly tragic about this.

When we stand today before the outer world, which in many respects believes itself to be beyond materialism, but which is terribly mistaken in this respect, then it is of course primarily a matter of teach people again that what we have as a world of perception within us is a reflection of the truth, and that we are actually always outside of our bodies with our true spiritual-soul nature. I have already discussed this here in another context. I also pointed out at the time that I had presented this from an epistemological, purely philosophical point of view at the last philosophers' congress in Bologna. Unfortunately, however, none of the philosophers at the time understood what was actually meant philosophically. Even the chairman of the congress, the famous philosopher Paul Deußen, is one of them. After my speech, he merely said: Yes, I have heard something about Theosophy. I have read a brochure that Franz Hartmann wrote against Theosophy. That was all Deußen could say about my lecture, Deußen, one of the most well-known and, in the field of Indology, most revered philosophers of the present day.

But we must be clear about the fact that it must really be the first step: to make plausible to the world consciousness of humanity this peculiar relationship of the spiritual and soul to the physical. Then the spirit that is at work in the course of human development will bring it about that people will recognize more than could be recognized in the 18th century, that people will see behind the “entendement” » the hierarchies and know that the «entendement» is that which the hierarchies live out as the thought content of the world, just as we live out the intelligence, «intelligence», through our being.

But some things will necessarily be connected with this change in the spiritual consciousness of humanity, which we have been talking about now and also in these days in a certain context. For what matters most of all for us – and I must keep emphasizing this – is not just to absorb knowledge, but to connect with every fiber of our spiritual and soul being with the results of spiritual research, so that we learn to think, feel and sense in the spirit of spiritual research. Then, wherever we are in life, wherever karma has placed us, whether we have a more material or a more spiritual occupation, we will truly carry into the individual branches of life that which is spiritually felt, felt and thought in us. |

And this must be said: anyone who expects a continuation, a real progress of culture from something other than such a spiritual deepening of humanity will wait in vain if it is left to him. The only thing that will really advance humanity is this spiritual deepening; for the events that otherwise take place can only be brought to a prosperous end if there are as many souls as possible that are able to feel, sense and think spiritually. Spiritual thinking must coincide with what is otherwise happening in the world if there is to be progress in the future of civilization.

What must be lived out as the karma of materialism, you are now experiencing when you look around at what is happening in the world. It is the karma of materialism being lived out. And the one who can look into things will find in all details - even in all details - the karma of materialism being lived out.

We will only find the way into a prosperous future if we find our way through what, I would like to say, under the leadership of Christ, in the balance between Ahriman and Lucifer, arises for the soul's perception, if we orient this perception of the soul to the results of spiritual science. And we must not deceive ourselves into thinking that this intuitive perception and feeling has not to be drawn from spiritual science, and that everything else in the present world is opposed to it, and that we ourselves oppose spiritual science when we do not find ourselves ready to go, so to speak, completely into its spirit. For only spiritual science deals with the human being as such, with the human being as such, in relation to present-day humanity. Everything in present-day humanity is moving towards the goal of denying the human being as such and presenting something other than the human being as that for which one should fight, for which one should work, and of which one should think.

As you know, my dear friends, I have been unable to go into the details of our contemporary phenomena since Christmas for reasons I am sure you can guess. But in general, at least, we must appeal again and again to the intuitive perception of those who want to stand in the realm of spiritual science: the greatest in the newer development contains the germs for what humanity must attain. The greatest thing has been achieved by the fact that, in certain currents of human culture, what can merely be called national culture, what can merely be called national aspiration, has receded. For the true inner impulse is for the national to be overcome by the spiritual in the course of human development. Anything that works towards the unification of world territories from a national point of view works against human progress. Precisely there, in the most beautiful measure, that which leads forward can occasionally develop where a part of a nationality lives, separated from the great mass of the nationality, cut off from an entire massif. How something really significant was achieved by the fact that, in addition to the Germans in the German Empire, there were also Germans in Austria and Germans in Switzerland, separated from the Germans in the German Empire. And it would be contrary not only to the course of what one otherwise thinks, but contrary to the idea of progress, to think that a uniformity under a national idea should unite these three limbs into a single nationality, disregarding precisely the great thing that comes from external political separation. And one cannot imagine how infinitely bitter and sad it is when the national point of view is asserted by certain quarters as the only one for the formation of political contexts, when, from a national point of view, demarcations are sought, separations are sought. One can stand aloof from all politics, but fall into mourning when this idea, which is contrary to all real progressive forces, comes to the fore.

A sad Pentecost, my dear friends, when such words are forced from the soul.

But let us hold fast to the other Pentecost, to which attention was drawn yesterday and the day before, to that Pentecost to which the third part of our saying refers: “Per spiritum sanctum reviviscimus.”

Let us hold fast to the awareness that the human soul can find the way into the spiritual worlds, and that in our epoch of development the point has come when it is predetermined in the spiritual world that a new revelation should flow into humanity, a scientific revelation of spiritual knowledge that can take hold of human souls and give them what they need now and for the future.

We may say it, my dear friends: when peaceful times come again in place of the present ones, we will be able to speak quite differently – if not some particularly repulsive karma should prevent it – than we have been able to speak on spiritual-scientific ground up to now. But all this presupposes that spiritual science is not just knowledge about us, but a real, a world-wide gift of Pentecost; that we really do not just unite spiritual science with our minds, but with our hearts. For then, through the union of spiritual science with the power of our hearts, what wants to come down from the spiritual world will gather into the fiery tongues that are the tongues of Pentecost.

What wants to come down from the spiritual world as the gift of Pentecost lures into the human soul, not the intellect, but the heart, the warm heart that can feel with spiritual science, not just know about spiritual science. And the more your heart is warmed by the abstractions of spiritual science, which sometimes seem to chill, even though we almost always try to present only the concrete, the better. And the more we can even unite such a thought, as was expressed just yesterday, with our hearts, the better!

We have said that as materialists we usually perceive only one half of the physical world: what grows, springs up and sprouts. But we must also look at destruction, although we must see that destruction does not impose itself on us as the one who sees destruction as a mere nothingness. In all that is like destruction, we must also see the ascent and rising of the spiritual. We must connect ourselves completely with what we can feel and inwardly experience through the results of spiritual science as the spiritual life, the spiritual. Then we will feel more and more the truth of the saying: Per spiritum sanctum reviviscimus.

We will have a scientific trust that we will be awakened to the spiritual world through the power of the spirit. And we will not feel with pride, but in all humility, what is to be brought into the world through spiritual science, but we will feel it especially in our hard time, in our time, which asks so many questions about our feelings that can only be answered when spiritual science can truly assert itself. I do not wish to stir up anyone's pride, but I would like to repeat a word that was once spoken when there was also much talk about what should happen through minds that had received something and were to carry it out. It was said to these minds - not to stir their pride either, but appealing to their humility -: “You are the salt of the earth.”

Let us understand the word for ourselves in the right sense: “You are the salt of the earth.” And let us become aware that precisely when the fruits, the fruits of the blood-soaked earth will be there in the future, these fruits will not flourish without spirituality: that the earth will need salt even more afterwards.

Take these words, imbued with heartfelt passion, into your own heart and soul on this Pentecost, when we want to truly imbue our entire being with the truth in the sense suggested: Per spiritum sanctum reviviscimus.

Thirteen years ago, almost to the day, in a course of lectures¹ that I gave in Stuttgart between Christmas and New Year, I spoke of the same events that we shall treat of in the present course of lectures. Only we shall have to alter the standpoint somewhat. In the first two introductory lectures we have been at pains to acquire an understanding for the radical change in man's life of thought and feeling that has come about in the course of human evolution, prehistoric as well as historic. In to-day's lecture, at any rate to begin with, we shall not need to go back more than a few thousand years.

You know that from the standpoint of Spiritual Science we have to regard as of paramount importance in its consequences for human evolution the so-called Atlantean catastrophe which befell the Earth in the time commonly known as the later Ice Age. It was the last Act in the downfall of the Atlantean continent, which continent forms to-day the floor of the Atlantic Ocean; and following it we have as we have often described, five great successive epochs of civilisation, leading up to our own time. Of the two earliest of these we have no trace in historical tradition, for the literature remaining in the East, even all that is contained in the magnificent Vedas, in the profound Vedantic philosophy, is but an echo of what we should have to describe, if we wanted to recall these ancient epochs. In my Outline of Occult Science I have always spoken of them as the Ancient Indian and the Ancient Persian.

To-day we shall not have to go so far back as this; we will direct our thoughts to the period which I have often designated as the Egypto-Chaldean, the period preceding the Graeco-Latin. We have already had to draw attention to the fact that during the time between the Atlantean catastrophe and the Greek period, great changes took place in regard to man's power of memory and also in regard to the social life of humanity. A memory such as we have to-day—the temporal memory, by means of which we can take ourselves back in time—was not in existence in this third Post-Atlantean period; man had then, as we have described in an earlier lecture, a memory that was linked to rhythmic experience. And we have seen how this rhythmic memory proceeded from a still earlier memory that was particularly strong in the Atlantean period, namely, the localised memory, where man only bore within him a consciousness of the present, but used all manner of things which he found in the external world or which he himself set there, as memorials by means of which he put himself into relationship with the past; and not alone with his own personal past, but with the past of humanity in general.

In this connection we have not only to think of memorials that were on the Earth; in those ancient times the constellations in the heavens served man as memorials, especially in their recurrences and in the variations of these recurrences. From the constellations man perceived how things were in earlier times. Thus did heaven and earth work together to build for an ancient humanity the localised memory.

Now the man of long past times was different in the whole constitution of his being from the man of a later time, and still more so from the man of our own time. Man to-day, in his waking condition, bears the Ego and astral body within him unnoticed, as it were; most people do not notice how the physical bears within it, along with the etheric body, a much more important organisation than itself, namely, the astral body and the Ego-organisation. You, of course, are familiar with these connections. But an ancient humanity felt this fact of their own being quite differently.

And it is to such a humanity that we must return, when we go back to the third epoch of Post-Atlantean civilisation,—the Egypto-Chaldean. At that time man experienced himself as spirit and soul still to a great extent outside his physical and etheric body, even when awake. He knew how to distinguish: This I have as my spirit and soul,—we, of course, call it the Ego and the astral body—and it is linked with my physical body and my etheric body. He went through the world in this experience of twofold-ness. He did not call his physical and his etheric body ‘I.’ He called ‘I’ only his soul and spirit, that which was spiritual and was in a manner connected downward with his physical and etheric bodies, had a connection with them that he could observe and feel. And in this spirit and soul, in this Ego and astral body, man was made aware of the entry of the Divine-spiritual Hierarchies, even as to-day he feels the entry of natural substances into his physical body.

To-day man's experience in the physical body is of the following nature. He knows that with the process of nourishment, with the process of breathing, he receives the substances of the external kingdoms of Nature. Before, they are outside; then they are within him. They enter him, penetrate him and become part of him. In that earlier age, when man experienced a certain separation of his soul-and-spirit nature from his physical and etheric nature, he knew that Angels, Archangels and other Beings up to the highest Hierarchies are themselves spiritual substance that penetrates his soul and spirit and becomes—if I may put it so—part of him. So that at every moment of life he was able to say: In me live the Gods. And he looked upon his Ego, not as built up from below by means of physical and etheric substances, but as bestowed on him through grace from above, as coming from the Hierarchies. And as a burden, or rather as a vehicle, in which he feels himself borne forward in the physical world as in a vehicle of life—so did he conceive of his physical-etheric nature. Until this is clearly grasped, we shall not understand the course of events in the evolution of mankind.

We could trace this course of events by reference to many different examples. To-day we will follow one thread, the same that I touched upon thirteen years ago, when I spoke of that historic document² which represents the most ancient phase of the evolution we have now to consider,—I mean, the Epic of Gilgamesh.

The Epic of Gilgamesh has in part the character of a Saga, and so to-day I will set before you the events that I described thirteen years ago, as they manifest themselves directly to spiritual vision.

In a certain town in Asia Minor—it is called Erech³ in the Epic—there lived a man who belonged to the conquering type of which we spoke in the last lecture, the type that sprang so truly and naturally out of the whole mental and social conditions of the time. The Epic calls him Gilgamesh. We have then to do with a personality who has preserved many characteristics of the humanity of earlier times. Clear though it is, however, to this personality that he has, as it were, a dual nature,—that he has on the one hand the spirit-and-soul nature into which the Gods descend, and on the other hand, the physical-and-etheric into which substances of the Earth and the Cosmos, physical and etheric substances, enter,—it is none the less a fact that the representative people of his time are already passing through a transition into a later stage of human evolution. The transition consisted in this. The Ego-consciousness, which a comparatively short time previously was above in the sphere of spirit and soul, had now, if I may so express it, sunk down into the physical and etheric, so that Gilgamesh was one of those who began no longer to say ‘I’ to the spirit-and-soul part of their being, in which they felt the presence of the Gods, but to say ‘I’ to that which was earthly and etheric in them. Such was the stage of development in the human soul life of that time.

But along with this condition of soul, where the Ego has drawn down from the spirit and soul and entered as conscious Ego into the bodily and etheric, this personality had still left in him habits belonging to the past; and especially the habit of experiencing memory solely in connection with rhythm. He still retained also that inward feeling that one must learn to know the forces of death, because the death-forces can alone give to man that which brings him to powers of reflection.

Now owing to the fact that in the personality of Gilgamesh we have to do with a soul who had already gone through many incarnations on Earth and had now entered into the new form of human existence which I have just described, we find him at this point in a physical existence that bore in it a strain of uncertainty. The justification, as it were, of the habits of conquest, the justification, too, of the rhythmic memory, were beginning to lose their validity for the Earth. And so the experiences of Gilgamesh were throughout the experiences of an age of transition.

Hence it came about that when this personality, in accordance with the old custom, conquered and seized the city that in the Epic is called Erech, dissensions arose in the city. At first he was not liked. He was regarded as a foreigner and indeed would never have been able alone to meet all the difficulties that presented themselves in consequence of his capture of the city. Then there appeared, because destiny had led him thither, another personality—the Epic of Gilgamesh calls him Eabani⁴—a personality who had descended relatively late to the Earth from that planetary existence which Earth-humanity led for a period, as you will find described in my Outline of Occult Science.

You know how during the Atlantean epoch souls descended, some earlier, some later, from the different planets, having withdrawn thither from the Earth at a very early stage of Earth evolution.

In Gilgamesh we have to do with an individuality, who returned comparatively early to the Earth; thus at the time of which we are speaking he had already experienced many Earth incarnations.

In the other individuality who had now also come to that city we have to do with one who had remained comparatively long in planetary existence and only later found his way back to Earth. You may read of this from a somewhat different point of view in my Stuttgart lectures of thirteen years ago.

Now this second individuality formed an intimate friendship with Gilgamesh; and together they were able to establish the social life of the city on a really permanent footing. This was possible because there remained to this second personality a great deal of the knowledge that came from that sojourn in the Cosmos beyond the Earth, and that was preserved for a few incarnations after the return to Earth. He had, as I said in Stuttgart, a kind of enlightened cognition; clairvoyance, clairaudience and what we may call clair-cognition. Thus we have in the one personality what remained of the old habits of conquest and of the rhythmically-directed memory, and in the other what remained to him from vision and penetration into the secret mysteries of the Cosmos. And from the flowing together of these two things, there grew up, as was indeed generally the case in those olden times, the whole social structure of that city in Asia Minor. Peace and happiness descended upon the city and its inhabitants, and everything would have been in order, had not a certain event taken place that set the whole course of affairs in another direction.

There was in that city a Mystery, the Mystery of a Goddess, and this Mystery preserved very many secrets relating to the Cosmos. It was, however, in the meaning of those times, what I may call a kind of synthetic Mystery. That is to say, in this Mystery revelations were collected together from various Mysteries of Asia. And the contents of these Mysteries were cultivated and taught there in diverse ways at different times. Now this was not easily understood by the personality who bears the name of Gilgamesh in the Epic, and he made complaint against the Mystery that its teachings were contradictory. And seeing that the two personalities of whom we are speaking were those who really held the whole ordering of the city in their hands and that complaints against the Mystery came from so important a quarter, trouble ensued; and at length things became so difficult that the priests of the Mysteries appealed to those Powers Who in former times were accessible to man in the Mysteries. It will not surprise you to hear that in the ancient Mysteries man could actually address himself to the Spiritual Beings of the higher Hierarchies; for, as I told you yesterday, to the ancient Oriental, Asia was none else than the lowest heaven and in this lowest heaven man was aware of the presence of Divine-spiritual Beings and had intercourse with them. Such intercourse was especially cultivated in the Mysteries. And so the priests of the Istar Mysteries turned to those Spiritual Powers to whom they always turned when they sought enlightenment; and it came about that these Spiritual Powers inflicted a certain punishment upon the city.

What happened was expressed at the time in the following way: Something that is really a higher spiritual force, is working in Erech as an animal power, as a terrible spectral animal power. Trouble of all kinds befell the inhabitants, physical illnesses and more especially diseases and disturbances of the soul. The consequence was that the personality who had attached himself to Gilgamesh and who is called Eabani in the Epic, died; but in order that the mission of the other personality might be continued on Earth, he remained with this personality spiritually, even after death. Thus when we consider the later life and development of the personality who in the Epic bears the name of Gilgamesh, we have still to see in it the working together in the two personalities; but now in such a way that in the subsequent years of Gilgamesh's life he receives intuitions and enlightenment from Eabani, and so continues to act, although alone, not simply out of his own will, but out of the will of both, from the flowing together of the will of both.

What I have here placed before you is something that was fully possible in those olden times. Man's life of thought and feeling was not then so single and united as it is to-day. Hence it could not have the experience of freedom, in the sense in which we know it to-day. It was quite possible, either for a spiritual Being who had never incarnated on Earth to work through the will of an earthly personality, or, as was the case here, for a human personality who had passed through death and was living an after-death existence, to speak and act through the will of a personality on Earth. So it was with Gilgamesh. And from what resulted in this way through the flowing together of the two wills, Gilgamesh was able to recognise with considerable clearness at what point he himself stood in the history of mankind. Through the influence of the spirit that inspired him, he began to know that the Ego had sunk down into the physical body and etheric body,—which are mortal; and from that moment the problem of immortality began to play an intensely strong part in his life. His whole longing was set on finding his way by some means or other into the very heart of this problem. The Mysteries, wherein was preserved what there was to say on Earth in those days concerning immortality, did not readily reveal their secrets to Gilgamesh. The Mysteries had still their tradition, and in their tradition was preserved also in great measure the living knowledge that was present on Earth in Atlantean times, when the ancient original wisdom ruled among men.

The bearers of this original wisdom, however, who once went about on Earth as Spiritual Beings, had long ago withdrawn and founded the cosmic colony of the Moon. For it is pure childishness to suppose that the Moon is the dead frozen body that modern physics describes. The Moon is, before all, the cosmic world of those Spiritual Beings Who were the first great teachers of earthly humanity, the Beings Who once brought to earthly humanity the primeval wisdom and Who, when the Moon had left the Earth and sought a place for itself in the planetary system, withdrew also and took up their abode on this Moon.

He who to-day through Imaginative cognition is able to attain to a true knowledge of the Moon, gains knowledge too of the Spiritual Beings in this cosmic colony, Who were once the teachers of the ancient wisdom to humanity on Earth. What they had taught was preserved in the Mysteries, and also the impulses whereby man himself is able to come into a certain relationship with this ancient wisdom.

The personality who is called Gilgamesh in the Epic had, however, no living connection with these Mysteries of Asia Minor. But through the super-sensible influence of the friend who, in the after-death existence, was still united with him, there arose in Gilgamesh an inner impulse to seek out paths in the world whereby he might be able to come to an experience concerning the immortality of the soul. Later on, in the Middle Ages, when man desired to learn something concerning the spiritual world, he would sink down into his own inner being. In more modern times one could say that a still more inward process is followed. In those olden times, however, of which we are speaking, it was a matter of clear and exact knowledge to man that the Earth is not the mere lump of rock which the geology books would lead one to imagine, but that the Earth is a living being,—a living being, moreover, endowed with soul and spirit. As a tiny insect that runs over a human being may learn something of that human being as it passes over his nose and forehead, or through his hair, as the insect acquires its knowledge in this way by making a journey over the human being, so in those times it was by setting forth upon journeys over the Earth and by learning to know the Earth with its different configurations in different places, that man gained insight into the spiritual world. And this he was able to do, whether access to the Mysteries were permitted to him or no. It is in truth no mere superficial account that relates how Pythagoras and others wandered far and wide in order to attain their knowledge. Men went about the Earth in order to receive what was revealed in its manifold configurations, in all that they could observe from the different forms and shapes of the Earth in different places; and not of the Earth in its physical aspect alone, but of the Earth too as soul and spirit.

To-day men may travel to Africa, to Italy,—and yet, with the exception of external details, at which they gape and stare, their experience in these places may be very little different from their experience at home. For man's sensitiveness to the deep differences that subsist between different places of the Earth has gone.

In the period with which we are now dealing, it had not died out. Thus the impulse to wander over the Earth and thereby receive something that should help to the solution of the problem of immortality, betokened something full of meaning for Gilgamesh.

So he set forth upon his wanderings. And they had for him a result that was of very great significance. He came to a region that is nearly the same as we now call Burgenland, a district much talked of in recent times and concerning which there has been a good deal of contention as to whether it should belong to Hungary or not. The whole social conditions of the country have of course greatly changed since those far off times. Gilgamesh came thither and found there an ancient Mystery—the High Priest of the Mystery is called Xisuthros⁵ in the Epic—an ancient Mystery that was a genuine successor, as it were, of the old Atlantean Mysteries; only, of course, in a changed form, as must of necessity be the case after so long a time had elapsed.

And it was so that in this ancient Mystery centre they knew how to judge and appraise the faculty of knowledge that Gilgamesh possessed. He was met with understanding. A test was imposed upon him, one that in those days was often imposed on pupils of the Mysteries. He had to go through certain exercises, wide-awake, for seven days and seven nights. It was too much for him, so he submitted himself only to the substitute or alternative for the test. Certain substances were made ready for him, of which he then partook, and by means of them received a certain enlightenment; although, as is always the case when certain exceptional conditions are not assured, the enlightenment might be doubtful in some respects. Nevertheless a degree of enlightenment was there, a certain insight into the great connections in the Universe, into the spiritual structure of the Universe. And so, when Gilgamesh had ended his wandering and was returning home again, he did in fact possess a high spiritual insight.

He travelled along the Danube, following the river on its northern bank, until he came again to his home, to the home of his choice. But before he reached home, because he did not receive the initiation into the Post-Atlantean Mystery in the other way that I described, but instead in a somewhat uncertain way, he succumbed to the first temptation that assailed him and fell into a terrible fit of anger over an event that came to his notice,—something, in effect, which he heard had taken place in the city. He heard of the event before he reached the city, and burst out into a storm of anger; and in consequence, the enlightenment he had received was almost entirely darkened, so that he arrived home without it.

Nevertheless,—and this is the peculiar characteristic of this personality—he still had the possibility, through the connection with the spirit of his dead friend, of looking into the spiritual world, or at least of receiving information thence.

It is, however, one thing by means of an initiation to acquire direct vision into the spiritual world, and another thing to receive information from a personality who is in the after-death condition. Still, we may say with truth that something of an insight into the nature of immortality did remain with Gilgamesh. I am setting aside just now the experiences that are undergone by man after death; these do not yet play very strongly into the consciousness of the next incarnation, nor did they in those days;—into the life, into the inner constitution they do work very strongly, but not into the consciousness.

You now have before you these two personalities whom I have described and who together bring to expression the mental and spiritual constitution of man in the third Post-Atlantean period of civilisation at about the middle point of its development,—two personalities who still lived in such a way that the whole manner of their life was in itself strong evidence of the duality in man's nature. The one—Gilgamesh—was conscious of this duality; he was one of the first to experience the descent of the Ego-consciousness, the descent of the Ego into the physical and etheric nature in man. The other, inasmuch as he had passed through but few incarnations on Earth, had a clairvoyant knowledge, by means of which he was able to know that there is no such thing as matter, but that everything is spiritual and the so-called material only another form of the spiritual.

Now you can imagine that, if a man's being were so constituted, he could certainly not think and feel what we think and feel to-day. His whole thinking and feeling was indeed totally different from ours. And what such personalities could receive in the way of instruction was of course quite unlike what is taught to-day at school or in the universities. Everything of a spiritual or cultural nature that men received in those days came to them from the Mysteries, whence it was spread abroad as widely as possible among men by all manner of channels. It was the wise men, the priests, in the Mysteries, who were the true teachers of humanity.

Now it was characteristic of these two personalities that in the incarnation that we have described they were unable just because of their special constitution of soul, to approach the Mysteries of their own land. The one who is named Eabani in the Epic stood near the Mysteries through his sojourn in the extra-earthly regions of the Cosmos; the one who is named Gilgamesh experienced a kind of initiation in a Post-Atlantean Mystery, which however only bore half fruit in him. The result of all this was that both felt in their own being, as it were, something that made them kin to the primeval times of earthly humanity. Both were able to put the question to themselves: How have we become what we are? What share have we had in the evolution of the Earth? We have become what we are through the evolution of the Earth; what part have we played in its evolution?

The question of immortality that was the occasion of such suffering and conflict to Gilgamesh, was connected in those days with a necessary vision into the evolution of the Earth in primeval times. One could not think or feel—using the words in the sense of those times—about the immortality of the soul unless one had at the same time some vision of how human souls who were already there in very early phases of the Earth's evolution, during the Ancient Sun and Ancient Moon embodiments, saw approaching them, that which later has become what we call earthly. Men felt they belonged to the Earth. They felt that to know himself, man must behold and recognise his connection with the Earth.

Now the secret knowledge that was cultivated in all Mysteries of Asia, was first and foremost cosmic knowledge; its wisdom and its teachings unfolded the origin of the evolution of the Earth in connection with the Cosmos. So that in these Mysteries there appeared before men in a living way, in such a way that it could become living Ideas in them, a far-spread vision, showing them how the Earth evolved, and how in the heave and surge of the substances and forces of the Earth, all through the Sun, Moon and Earth periods of evolution, man has been evolving together with all these substances. All this was set before men in a most vivid manner.

One of the Mysteries where such things were taught, was continued on into much later times. It was the Mystery centre of Ephesus.⁶ This Mystery had in the very middle of its sanctuary the image of the Goddess Artemis. When we look to-day at pictures of the goddess Artemis, we have perhaps only the grotesque impression of a female form with many breasts. This is because we have no idea how such things were experienced in olden times; and it was the inner experience evoked by these things that was all-important. The pupils of the Mysteries had to go through a certain preparation before they were conducted to the true centre of the Mysteries. In the Ephesian Mysteries the centre was this image of the Goddess Artemis. When the pupil was led up to the centre, he became one with such an image. As he stood before the image, he lost the consciousness that he was there in front of it, enclosed in his skin. He acquired the consciousness that he himself is what the image is. He identified himself with the image. This identification of himself in consciousness with the divine image at Ephesus had the following effect. The pupil no longer merely looked out upon the kingdoms of the Earth that were round about him—the stones, trees, rivers, clouds and so forth—but when he felt himself one with the image, when he entered as it were into the image of Artemis, he received an inner vision of his connection with the kingdoms of the Ether. He felt himself one with the world of the stars, one with the processes in the world of the stars. He did not feel himself as earthly substance within a human skin, he felt his cosmic existence. He felt himself in the etheric. And as he did so, there rose before him earlier conditions of Earth-experience and of man's experience on Earth. He began to see what these earlier conditions had been. To-day we look upon the Earth as a great piece of rock or stone, covered with water over a large part of its surface and surrounded by a sphere of air containing oxygen and nitrogen and other substances,—containing, in fact, what the human being requires for breathing. And so on and so on. And when men begin to explain and speculate on what passes to-day for scientific knowledge, then we get a fine result indeed! For only by means of spiritual vision can one penetrate to the conditions that prevailed in the earliest primeval times. Such a spiritual vision, however, concerning primeval conditions of the Earth⁷ and of mankind was attained by the pupils of Ephesus, when they identified themselves with the divine image; they beheld and understood how formerly what surrounds the Earth to-day as atmosphere was not as it now is; surrounding the Earth, in the place where the atmosphere is to-day, was an extraordinarily fine albumen, a volatile, fluid albumenous substance. And they saw how everything that lived on the Earth required for its own genesis the forces of this volatile, fluid albumenous substance, that was spread over the Earth, and how everything also lived in it. They saw too how that which was in a certain sense already within this substance—finely distributed but everywhere with a tendency to crystallisation—how that which was present in a finely distributed condition as silicic acid was in reality a kind of sense-organ for the Earth and could take up into itself from all sides the Imaginations and influences from the surrounding Cosmos. And thus in the silicic acid contained in the earthly albumenous atmosphere were everywhere Imaginations, concretely, externally present.

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These Imaginations had the form of gigantic, plant-like organisms, and out of that which was, so to speak, ‘imagined’ into the Earth in this way, there developed later, through absorption of the atmospheric substance,—the plant; everything that is of a plant-like nature. At first it was in the environment of the Earth, in volatile, fluid form; only later did it sink down into the soil and become what is known to us as the plant.

Besides the silicic acid, there was imbedded also in this albumen-atmosphere another substance, lime, in a finely-divided condition. Again, out of the lime substance, under the influence of the congelation of the albumen there arose the animal kingdom. And the human being felt himself within all this. He felt one with the whole Earth. He lived in that which formed itself as plant in the Earth through Imagination, he lived too in that which was developing on Earth as animal, in the way I have described. Each single human being felt himself spread out over the whole Earth, felt himself one with the Earth. So that the human beings were all—as I have described it for the Platonic teaching in my book Christianity as Mystical Fact, in reference to the human capacity for ideas—were all each within the other.

Now destiny brought it about that the two personalities, of whom I spoke in Stuttgart and of whom I am speaking to you again here, reincarnated as adherents of the Mystery of Ephesus, and there received with deep devotion into their souls the things that I have here pictured to you in brief outline. Thereby their souls were, in a manner, inwardly established. Through the Mystery they now received as Earth-wisdom what had formerly been accessible to them only in experience,—for the most part unconscious experience.

Thus was the human experience of these personalities divided between two separate incarnations. And thereby did they bear within them a strong consciousness of man's connection with the higher, the spiritual world, and at the same time a strong, an intense capacity for feeling and experiencing all that belongs to the Earth.

For if you have two things that perpetually flow together, so that you cannot keep them apart, then they merge and lose themselves in each other. If, on the other hand, they show themselves clearly distinct, then you can judge the one by the other. And so these two personalities were able on the one hand to judge the spiritual of the higher world that came to them as a result of life-experience and that lived in them as an echo from their earlier incarnations. And now, as the origin of the kingdoms of nature was communicated to them in the Mystery of Ephesus under the influence of the Goddess Artemis, they were able, on the other hand, to judge how the things external to man on the Earth came into being, how gradually everything external to man on the Earth was formed out of a primeval substance, which substance also included man. And the life of these two personalities—it fell partly in the latter end of the time when Heraclitus⁸ was still living in Ephesus, and partly in the time that followed—became particularly rich inwardly and was powerfully lit up from within with the light of great cosmic secrets. There was in them moreover a strong consciousness of how man in his life of soul may be connected, not merely with that which lies spread out around him on the Earth, but with that too which extends upward,—when he himself reaches upward with his being. Such was the inner configuration of soul of these two personalities, who had worked together in the earlier Egypto-Chaldean epoch and then lived together at the time of Heraclitus and after, in connection with the Mystery of Ephesus. And now this working together was able to continue still further. The configuration of soul that had been developed in both, passed through death, through the spiritual world, and began to prepare itself for an Earth life that must needs again bring problems which will now of course present themselves in quite a different way. And when we observe in what manner these two personalities had to find their part later in the history of Earth evolution, we may see how through the experiences of the soul in earlier times—these experiences having their karmic continuation in the next life on Earth—things are prepared which afterwards appear in totally different form in the later life, when the personalities are once more incorporated into the evolution of humanity on Earth.

I have brought forward this example, because these two personalities make their appearance later in a period that was of extraordinary importance in the history of mankind. I indicated this in my lectures at Stuttgart thirteen years ago; in fact, I dealt with all these matters from a certain point of view. These personalities who had first in the Egypto-Chaldean epoch gone through what I may call a widely-extended cosmic life, and had then deepened this cosmic experience within them, thereby in a sense establishing their souls, now lived again in a later incarnation as Aristotle⁹ and Alexander the Great.¹⁰ When one understands the underlying depths in the souls of Aristotle and Alexander the Great, then one can begin to understand, as I explained in Stuttgart, all that was working so problematically in these two personalities, whose lives took their course in the time when Greek culture was falling into decay and Roman rule beginning to have dominion.

• 1. See Occult History. Historical Personalities and Events in the Light of Spiritual Science by Rudolf Steiner, Anthroposophical Publishing Company, London, 1957.
• 2. The Epic of Gilgamesh was discovered in the ruins of a palace of Assurbanipal written in cuneiform characters on twelve tablets. This text is based on older Sumerian documents of which fragments remain.
• 3. Called Erech in the Bible (1 Moses 10, 10), the city is named Uruk in the cuneiform text.
• 4. The cuneiform text has Enkidu or Engidu.
• 5. This is the Sumerian name Ziusudra used by Berossus, priest of Bel in Babylon, who wrote a history of Babylon and Chaldea in Greek around 280 B.C. based on the archives of the Temple in Babylon. In cuneiform script it is Utnapishtim.
• 6. Rudolf Steiner spoke in detail about this place in the 6th lecture of Mystery Knowledge and Mystery Centres, Rudolf Steiner Press, London, 1973.
• 7. See the 5th lecture in Mystery Knowledge and Mystery Centres.
• 8. Heraclitus of Ephesus, Greek philosopher. He lived around 500 B.C. and deposited his chief work in the Temple of Artemis. See Christianity as Mystical Fact and the Mysteries of Antiquity by Rudolf Steiner, Rudolf Steiner Press, London, 1972.
• 9. Greek philosopher from Stagira (384–322 B.C.). See Riddles of Philosophy by Rudolf Steiner, Anthroposophic Press, New York, 1973.
• 10. (356-323 B.C.). From 336 King of Macedonia. Died in Babylon.

Of peculiar importance for the understanding of the history of the West in its relation to the East is the period that lies between three or four hundred years before, and three or four hundred years after, the Mystery of Golgotha. The real significance of the events we have been considering, events that culminated in the rise of Aristotelianism and in the expeditions of Alexander to Asia, is contained in the fact that they form, as it were, the last Act in that civilisation of the East which was still immersed in the impulses derived from the Mysteries.

A final end was put to the genuine and pure Mystery impulse of the East by the criminal burning of Ephesus. After that we find only traditions of the Mysteries, traditions and shadow-pictures,—the remains, so to speak, that were left over for Europe and especially for Greece, of the old divinely-inspired civilisation. And four hundred years after the Mystery of Golgotha another great event took place, which serves to show what was still left of the ruins—for so we might call them—of the Mysteries.

Let us look at the figure of Julian the Apostate.¹ Julian the Apostate, Emperor of Rome, was initiated, in the 4th century, as far as initiation was then possible, by one of the last of the hierophants of the Eleusinian Mysteries. This means that he entered into an experience of the old Divine secrets of the East, in so far as such an experience could still be gained in the Eleusinian Mysteries.

At the beginning of the period we are considering, stands the burning of Ephesus; and the day of the burning of Ephesus is also the day on which Alexander the Great was born. At the end of the period, in 363, we have the day of the death—the terrible and significant death—of Julian the Apostate far away in Asia. Midway between these two days stands the Mystery of Golgotha.

And now let us examine a little this period of time as it appears in the setting of the whole history of human evolution. If we want to look back beyond this period into the earlier evolution of mankind, we have first to bring about a change in our power of vision and perception, a change that is very similar to one of which we hear in another connection. Only we do not often bring the things together in thought.

You will remember how in my book Theosophy I had to describe the different worlds that come under consideration for man. I described them as the physical world; a transition world bordering on it, namely, the Soul-world; and then the world into which only the highest part of our nature can find entrance, the Spirit-land. Leaving out of account the special qualities of this Spirit-land, through which present-day man passes between death and a new birth, and looking only at its more general qualities and characteristics, we find that we have to give a new orientation to our whole thought and feeling, before we can comprehend the Land of the Spirits. And the remarkable thing is that we have to change and re-orientate our inner life of thought and feeling in just the same way when we want to comprehend what lies beyond the period I have defined. We shall do wrong to imagine that we can understand what came before the burning of Ephesus with the conceptions and ideas that suffice for the world of to-day. We need to form other concepts and other ideas to enable us to look across the years to human beings who still knew that as surely as man is united through breathing with the air outside him, so surely is he in constant union through his soul with the Gods.

Starting then from this world, the world that is a kind of earthly Devachan, earthly Spirit-land,—for the physical world fails us when we want to picture it,—we came into the interim period, lasting from about 356 B.C. to 363 A.D. And now what follows? Over in Europe we find the world from out of which present-day humanity is on the point of emerging into something new, even as the humanity of olden times came forth from the Oriental world, passed through the Greek world, and then into the realm of Rome.

Setting aside for the moment what went on in the inner places of the Mysteries, we have to see in the civilisation that has grown up through the centuries of the Middle Ages and developed on into our own time, a civilisation that has been formed on the basis of what the human being himself can produce with the help of his own conceptions and ideas. We may see a beginning in this direction in Greece, from the time of Herodotus onward. Herodotus describes the facts of history in an external way, he makes no allusion, or at most very slight allusion, to the spiritual. And others after him go further in the same direction. Nevertheless in Greece we always feel a last breath, as it were, from those shadow-pictures that were there to remind man of the spiritual life. With Rome on the other hand begins the period to which man to-day may still feel himself related, the period that has an altogether new way of thought and feeling, different even from what we have observed in Greece. Only here and there in the Roman world do we find a personality such as Julian the Apostate who feels something like an irresistible longing after the old world, and evinces a certain honesty in getting himself initiated into the Eleusinian Mysteries.

What Julian, however, is able to receive in these Mysteries has no longer the force of knowledge. And what is more, he belongs to a world where men are no longer able to grasp in their soul the traditions from the Mysteries of the East.

Present-day mankind would never have come into being if Asia had not been followed first by Greece and then by Rome. Present-day mankind is built up upon personality, upon the personality of the individual. Eastern mankind was not so built up. The individual of the East felt himself part of a continuous divine process. The Gods had their purposes in Earth evolution. The Gods willed this or that, and this or that came to pass on the Earth below. The Gods worked on the will of men, inspiring them. Those powerful and great personalities in the East of whom I spoke to you—all that they did was inspired from the Gods. Gods willed: men carried it into effect. And the Mysteries were ordered and arranged in olden times to this end,—to bring Divine will and human action into line.

In Ephesus we first find a difference. There the pupils in the Mysteries, as I have told you, had to be watchful for their own condition of ripeness and no longer to observe seasons and times of year. There the first sign of personality makes its appearance. There in earlier incarnations Aristotle and Alexander the Great had received the impulse towards personality.

But now comes a new period. It is in the early dawn of this new period when Julian the Apostate experiences as it were the last longing of man to partake, even in that late age, in the Mysteries of the East. Now the soul of man begins to grow different again from what it was in Greece.

Picture to yourselves once more a man who has received some training in the Ephesian Mysteries. His constitution of soul is not derived from these Mysteries: he owes it to the simple fact that he is living in that age. When to-day a man recollects, when, as we say, he bethinks himself, what can he call to mind? He can call to mind something that he himself experienced in person during his present life, perhaps something that he experienced 20 or 30 years ago. This inward recollection in thought does not of course go further back than his own personal life. With the man who belonged, for instance, to the Ephesian civilisation it was otherwise. If he had received, even in a small degree, the training that could be had in Ephesus, then it was so with him that when he bethought himself in recollection, there emerged in his soul, instead of the memories that are limited to personal life, events of pre-earthly existence, events that preceded the Earth period of evolution. He beheld the Moon evolution, the Sun evolution, beholding them in the several kingdoms of Nature. He was able, too, to look within himself, and see the union of man with the Cosmic All; he saw how man depends on and is linked with the Cosmos. And all this that lived in his soul was true, ‘own’ memory, it was the cosmic memory of man.

We may therefore say that we are here dealing with a period when in Ephesus man was able to experience the secrets of the Universe. The human soul had memory of the far-past ages of the Cosmos.

This remembering was preceded in evolution by something else: it was preceded by an actual living within those earlier times. What remained was a looking back. In the time, however, of which the Gilgamesh Epic relates, we cannot speak of a memory of past ages in the Cosmos, we must speak of a present experience of what is past.

After the time of cosmic memory came what I have called the interim time between Alexander and Julian the Apostate. For the moment we will pass by this period. Then follows the age that gave birth to the western civilisation of the Middle Ages and of modern times. Here there is no longer a memory of the cosmic past, still less an experience in the present of the past; nothing is left but tradition.

Present Experience of the Past.
Memory of the Cosmic Past.
Tradition.

Men can now write down what has happened. History begins. History makes its first appearance in the Roman period. Think, my dear friends, what a tremendous change we have here! Think how the pupils in the Ephesian Mysteries lived with time. They needed no history books. To write down what happened would have been to them laughable. One only needed to ponder and meditate deeply enough, and what had happened would rise up before one from out of the depths of consciousness. Here was no demonstration of psycho-analysis such as a modern doctor might make: the human soul took the greatest delight in fetching up in this way out of a living memory that which had been in the past. In the time that followed, however, mankind as such had forgotten, and the necessity arose of writing down what happened. But all the while that man had to let his ancient power of cosmic memory crumble away, and begin in a clumsy manner to write down the great events of the world,—all this time personal memory, personal recollection was evolving in his inner being. For every age has its own mission, every age its own task.

Here you have the other side of that which I set before you in the very first lectures of this course, when I described the rise of what we designated ‘memory in time.’ This memory in time, or temporal memory, had, so to say, its cradle in Greece, grew up through the Roman culture into the Middle Ages and on into modern times. In the time of Julian the Apostate the seed was already sown for the civilisation based on personality, as is testified by the fact that Julian the Apostate found it, after all, of no avail to let himself be initiated into the Eleusinian Mysteries.

We have now come to the period when the man of the West, beginning from the 3rd or 4th century after Christ and continuing down to our own time, lives his life on Earth entirely outside the spiritual world, lives in concepts and ideas, in mere abstractions. In Rome the very Gods themselves became abstractions. We have reached a time when mankind has no longer any knowledge of a living connection with the spiritual world. The Earth is no longer Asia, the lowest of the Heavens, the Earth is a world for itself, and the Heavens are far away, dim and darkened for man's view. Now is the time when man evolves personality, under the influence of the Roman culture that is spread abroad over the lands of the West. As we had to speak of a soul-world bordering on the spiritual world, on the land of the Spirits that is above,—so, bordering on this spiritual oriental world is the civilisation of the West; we may call it a kind of soul-world in time. This is the world that reaches right down to our own day. And now, in our time, although most men are not at all alive to the fact, another stupendous change is again taking place.

Some of you who often listen to my lectures will know that I do not readily call any period a period of transition, for in truth every period is such,—every period marks a transition from what comes earlier to what comes later. The point is that we should recognise for each period the nature of the transition.

What I have said will already have suggested that in this case it is as though, having passed from the Spirit-land into the Soul-world one were to come thence into the physical world. In modern civilisation as it has evolved up till now, we have been able to catch again and again echoes of the spiritual. Materialism itself has not been without its echoes of the spirit. True and genuine materialism in all domains has only been with us since the middle of the 19th century, and is still understood by very few in its full significance. It is there, however, with gigantic force, and to-day we are going through a transition to a third world, that is in reality as different from the preceding Roman world as this latter was different from the oriental.

Now there is one period of time that has had to be left out in tracing this evolution: the period between Alexander and Julian. In the middle of this period fell the Mystery of Golgotha. Those to whom the Mystery of Golgotha was brought did not receive it as men who understood the Mysteries, otherwise they would have had quite different ideas of the Christ Who lived in the man Jesus of Nazareth. A few there were, a few contemporaries of the Mystery of Golgotha, who had been initiated in the Mysteries, and these were still able to have such ideas of Him. But by far the greater part of Western humanity had no ideas with which to comprehend spiritually the Mystery of Golgotha. Hence the first way by which the Mystery of Golgotha found place on Earth was the way of external tradition. Only in the very earliest centuries were there those who were able to comprehend spiritually, from their connection with the Mysteries, what took place at the Mystery of Golgotha.

Nor is this all. There is something else, of which I have told you in recent lectures,² and we must return to it here. Over in Hibernia, in Ireland, were still the echoes of the ancient Atlantean wisdom. In the Mysteries of Hibernia, of which I have given you a brief description, were two Statues that worked suggestively on men, making it possible for them to behold the world exactly as the men of ancient Atlantis had seen it. Strictly guarded were these Mysteries of Hibernia, hidden in an atmosphere of intense earnestness. There they stood in the centuries before the Mystery of Golgotha, and there they remained at the time of the Mystery of Golgotha. Over in Asia the Mystery of Golgotha took place; in Jerusalem the events came to pass that were later made known to men in the Gospels by the way of tradition. But in the moment when the tragedy of the Mystery of Golgotha was being enacted in Palestine, in that very moment it was known and beheld clairvoyantly in the Mysteries of Hibernia. No report was brought by word of mouth, no communication whatever was possible; but in the Mysteries of Hibernia the event was fulfilled in a symbol, in a picture, at the same time that it was fulfilled in actual fact in Jerusalem. Men came to know of it, not through tradition but by a spiritual path. Whilst in Palestine that most majestic and sublime event was being enacted in concrete physical reality,—over in Hibernia, in the Mysteries, the way had been so prepared through the performance of certain rites that at the very time when the Mystery of Golgotha was fulfilled, a living picture of it was present in the astral light.

The events in human evolution are closely linked together; there is, as it were, a kind of valley or chasm moving at this time over the world, into which man's old nearness with the Gods gradually disappears.

In the East the ancient vision of the Gods fell into decay after the burning of Ephesus. In Hibernia it remained on until some centuries after Christ, but even there too the time came when it had to depart. Tradition developed in its stead, the Mystery of Golgotha was transmitted by the way of oral tradition; and we find growing up in the West a civilisation that rests wholly on oral tradition. Later it comes to rely rather on external observation of Nature, on an investigation of Nature with the senses; but this after all is only what corresponds in the realm of Nature to tradition, written or oral, in the realm of history.

Here then we have the civilisation of personality. And in that civilisation the Mystery of Golgotha, with all that pertains to the spirit, is no longer perceived by man, it is merely handed down as history.

We must place this picture in all clearness before us, the picture of a civilisation from which the spiritual is excluded. It begins from the time that followed Julian the Apostate, and not until towards the end of the 19th century, beginning from the end of the seventies, did there come, as it were, a new call to humanity from the spiritual heights. Then began the age that I have often described as the Age of Michael. To-day I want to characterise it as the age when man, if he wishes to remain at the old materialism—and a great part of mankind does wish so to remain—will inevitably fall into a terrible abyss; he has absolutely no alternative but to go under and become sub-human, he simply cannot maintain himself on the human level. If man would keep on the human level, he must open his senses to the spiritual revelations that have again been made accessible since the end of the 19th century. That is now an absolute necessity.

For you must know that great spiritual forces were at work in Herostratus. He was, so to speak, the last dagger stretched out by certain spiritual powers from Asia. When he flung the burning torch into the Temple of Ephesus, demonic beings were behind him, holding him as one holds a sword,—or as it might be, a torch; he was but the sword or torch in their hands. For these demonic beings had determined to let nothing of the Spirit go over into the coming European civilisation; the spiritual was to be absolutely debarred entry there.

Aristotle and Alexander the Great placed themselves in direct opposition to the working of these beings. For what was it they accomplished in history? Through the expeditions of Alexander, the Nature knowledge of Aristotle was carried over into Asia; a pure knowledge of Nature was spread abroad. Not in Egypt alone, but all over Asia Alexander founded academies, and in these academies made a home for the ancient wisdom, where the study of it could still continue. Here too, the wise men of Greece were ever and again able to find a refuge. Alexander brought it about that a true understanding of Nature was carried into Asia.

Into Europe it could not find entrance in the same way. Europe could not in all honesty receive it. She wanted only external knowledge, external culture, external civilisation. Therefore did Aristotle's pupil Theophrastus take out of Aristotelianism what the West could accept and bring that over. It was the more logical writings that the West received. But that meant a great deal. For Aristotle's works have a character all their own; they read differently from the works of other authors, and his more abstract and logical writings are no exception. Do but make the experiment of reading first Plato and then Aristotle with inner concentration and in a meditative spirit, and you will find that each gives you quite a different experience.

When a modern man reads Plato with true spiritual feeling and in an attitude of meditation, after a time he begins to feel as though his head were a littler higher than his physical head actually is, as though he had, so to speak, grown out beyond his physical organism. That is absolutely the experience of anyone who reads Plato, provided he does not read him in an altogether dry manner.

With Aristotle it is different. With Aristotle you never have the feeling that you are coming out of your body. When you read Aristotle after having prepared yourself by meditation, you will find that he works right into the physical man. Your physical man makes a step forward through the reading of Aristotle. His logic works; it is not a logic that one merely observes and considers, it is a logic that works in the inner being. Aristotle himself is a stage higher than all the pedants who came after him, and who developed logic from him. In a certain sense we may say with truth that Aristotle's works are only rightly comprehended when they are taken as books for meditation. Think what would have happened if the Natural Scientific writings of Aristotle had gone over to the West as they were and come into Middle and Southern Europe. Men would, no doubt, have received a great deal from them, but in a way that did them harm. For the Natural Science that Aristotle was able to pass on to Alexander needed for its comprehension souls that were still touched with the spirit of the Ephesian age, the time that preceded the burning of Ephesus. Such souls could only be found over in Asia or in Egypt; and it was into these parts that this knowledge of Nature and insight into the Being of Nature were brought, by means of the expeditions of Alexander. Only later in a diluted form did they come over into Europe by many and diverse ways—especially, for example, by way of Spain,—but always in a very diluted or, as we might say, sifted form.

The writings of Aristotle that came over into Europe direct were his writings on logic and philosophy. These lived on, and found fresh life again in medieval scholasticism.

We have therefore these two streams. On the one hand we have always there a stream of wisdom that spreads far and wide, unobtrusively, among simple folk,—the secret source of much of medieval thought and insight. Long ago, through the expeditions of Alexander, it had made its way into Asia, and now it came back again into Europe by diverse channels, through Arabia, for instance, and later on following the path of the returning Crusaders. We find it in every corner of Europe,—inconspicuous, flowing silently in hidden places. To these places came men like Jacob Boehme,³ Paracelsus⁴ and a number more, to receive that which had come thither by many a roundabout path and was preserved in these scattered primitive circles of European life. We have had amongst us in Europe far more folk-wisdom than is generally supposed. The stream continues even now. It has poured its flood of wisdom into reservoirs like Valentine Wiegel⁵ or Paracelsus or Jacob Boehme,—and many more, whose names are less known. And sometimes it met there,—as for example, in Basil Valentine⁶—new in-pourings that came over later into Europe. In the Cloisters of the Middle Ages lived a true alchemistic wisdom, not an alchemy that demonstrates changes in matter merely, but an alchemy that demonstrates the inner nature of the changes in the human being himself in the Universe. The recognised scholars meanwhile were occupying themselves with the other Aristotle, with a misstated, sifted, ‘logicised’ Aristotle. This Aristotelian philosophy, however, which the scholiasts and subsequently the scientists studied, brought none the less a blessing to the West. For only in the 19th century, when men could no longer understand Aristotle and simply studied him as if he were a book to be read like any other and not a book whereon to exercise oneself in meditation—only in the 19th century has it come about that men no longer receive anything from Aristotle because he no longer lives and works in them. Until the 19th century Aristotle was a book for the exercise of meditation; but in the 19th century the whole tendency has been to change what was once exercise, work, active power into abstract knowledge,—to change ‘do’ and ‘can’ into ‘know.’

Let us look now at the line of development, that leads from Greece through Rome to the West. It will illustrate for us from another angle the great change we are considering. In Greece there was still the confident assurance that insight and understanding proceed from the whole human being. The teacher is the gymnast.⁷ From out of the whole human being in movement—for the Gods themselves work in the bodily movements of man—something is born that then comes forth and shows itself as human understanding. The gymnast is the teacher.

In Rome the rhetorician.⁸ steps into the place of the gymnast. Already something has been taken away from the human being in his entirety; nevertheless we have at least still a connection with a deed that is done by the human being in a part of his organism. What movement there is in our whole being when we speak! We speak with our heart and with our lungs, we speak right down to our diaphragm and below it! We cannot say that speaking lives as intensely in the whole human being as do the movements of the gymnast, but it lives in a great part of him. (As for thoughts, they of course are but an extract of what lives in speech). The rhetorician steps into the place of the gymnast. The gymnast has to do with the whole human being. The rhetorician shuts off the limbs, and has only to do with a part of the human being and with that which is sent up from this part into the head, and there becomes insight and understanding.

The third stage appears only in modern times and that is the stage of the professor.⁹ who trains nothing but the head of his pupils, who cares for nothing but thoughts. Professors of Eloquence were still appointed in some universities even as late as the 19th century, but these universities had no use for them, because it was no longer the custom to set any store by the art of speaking; thinking was all that mattered. The rhetorician died out. The doctors and professors, who looked after the least part of the human being, namely his head,—these became the leaders in education.

As long as the genuine Aristotle was still there, it was training, discipline, exercise that men gained from their study of him. The two streams remained side by side. And those of us who are not very young and who shared in the development of thought during the later decades of the 19th century, know well, if we have gone about among the country folk in the way that Paracelsus did, that a last remains of the medieval folk-knowledge, from which Jacob Boehme and Paracelsus drew, was still to be found in Europe even as late as the sixties and seventies of the last century. Moreover, it is also true that within certain orders and in the life of a certain narrow circle a kind of inner discipline in Aristotle was cultivated right up to the last decades of the 19th century. So that it has been possible in recent years still to meet here and there the last ramifications, as it were, of the Aristotelian wisdom that Alexander carried over into Asia and that returned to Europe through Asia Minor, Africa and Spain. It was the same wisdom that had come to new life in such men as Basil Valentine and those who came after him, and from which Jacob Boehme, Paracelsus and countless others had drawn. It was brought back to Europe also by yet another path, namely through the Crusaders. This Aristotelian wisdom lived on, scattered far and wide among the common people. In the later decades of the 19th century, one is thankful to say, the last echoes of the ancient Nature knowledge carried over into Asia by the expeditions of Alexander were still to be heard, even if sadly diminished and scarcely recognisable. In the old alchemy, in the old knowledge of the connections between the forces and substances of Nature that persisted so remarkably among simple country folk, we may discover again its last lingering echoes. To-day they have died away; to-day they are gone, they are no longer to be heard.

Similarly in these years one could still find isolated individuals who gave evidence of Aristotelian spiritual training; though to-day they too are gone. And thus what was carried east as well as what was carried west was preserved,—for that which was carried east came back again to the west. And it was possible in the seventies and eighties of the 19th century for one who could do so with new direct spiritual perception, to make contact with what was still living in these last and youngest children of the great events we have been describing.

There is, in truth, a wonderful interworking in all these things. For we can see how the expeditions of Alexander and the teachings of Aristotle had this end in view, to keep unbroken the threads that unite man with the ancient spirituality, to weave them as it were into the material civilisation that was to come, that so they might endure until such time as new spiritual revelations should be given.

From this point of view, we may gain a true understanding of the events of history, for it is often so that seemingly fruitless undertakings are fraught with deep significance for the historical evolution of mankind. It is easy enough to say that the expeditions of Alexander to Asia and to Egypt have been swept away and submerged. It is not so. It is easy to say that Aristotle ceased to be in the 19th century. But he did not. Both streams have lasted up to the very moment when it is possible to begin a renewed life of the Spirit.

I have told you on many occasions how the new life of the Spirit was able to begin at the end of the seventies, and how from the turn of the century onwards, it has been able to grow more and more. It is our task to receive in all its fullness the stream of spiritual life that is poured down to us from the heights.

And so to-day we find ourselves in a period that marks a genuine transition in the spiritual unfolding of man. And if we are not conscious of these wonderful connections and of how deeply the present is linked with the past, then we are in very truth asleep to important events that are taking place in the spiritual life of our time. And numbers of people are fast asleep to-day in regard to the most important events of all. But Anthroposophy is there for that very purpose,—to awaken man from sleep.

You who have come here for this Christmas Meeting,—I believe that all of you have felt an impulse that calls you to awaken. We are nearing the day—as this Meeting goes on, we shall have to pass the actual hour of the anniversary—we are coming to the day when the terrible flames burst forth that destroyed the Goetheanum. Let the world think what it will of the destruction by fire of the Goetheanum, in the evolution of the Anthroposophical movement the event of the fire has a tremendous significance.

We shall not however be able to judge of its full significance until we look beyond it to something more. We behold again the physical flames of fire flaring up on that night, we see the marvellous way in which the fusing metal of the organ-pipes and other metallic parts sent up a glow that caused that wonderful play of colour in the flames. And then we carry our memory over the year that has intervened. But in this memory must live the fact that the physical is Maya, that we have to seek the truth of the burning flames in the spiritual fire that it is ours now to kindle in our hearts and souls. In the midst of the physically burning Goetheanum shall arise for us a spiritually living Goetheanum.

I do not believe, my dear friends, that this can come to pass in the full, world-historic sense unless we can on the one hand look upon the flames mounting up in terrible tongues of fire from the Goetheanum that we have grown to love so dearly, and behold at the same time in the background that other treacherous burning of Ephesus, when Herostratus, guided by demonic powers, flung the flaming brand into the Temple. When we bring these two events together, setting one in the background and one in the foreground of our thought, we shall then have a picture that will perhaps have power to write deeply enough in our hearts what we have lost and what we must strive our utmost to build again.

• 1. Flavius Claudius Julianus, called the Apostate by the Christians, was Roman Emperor from 361–363.
• 2. See the 8th and 9th lectures in Mystery Knowledge and Mystery Centres.
• 3. (1575–1624), mystic. See Eleven European Mystics by Rudolf Steiner, Rudolf Steiner Publications, New York, 1971.
• 4. Theophrastus Paracelsus (1493–1541), physician. See Eleven European Mystics.
• 5. (1533–1588), mystic. See Eleven European Mystics.
• 6. Alchemist and Benedictine monk, lived from 1413 onwards in the Monastery of St. Peter in Erfurt. His writings were not discovered or printed till the beginning of the seventeenth century. See Eleven European Mystics.
• 7. Rudolf Steiner spoke in detail about this for instance in A Modern Art of Education by Rudolf Steiner, Rudolf Steiner Press, London, 1972 and Human Values in Education by Rudolf Steiner, Rudolf Steiner Press, London, 1971.
• 8. Rudolf Steiner spoke in detail about this for instance in A Modern Art of Education by Rudolf Steiner, Rudolf Steiner Press, London, 1972 and Human Values in Education by Rudolf Steiner, Rudolf Steiner Press, London, 1971.
• 9. Rudolf Steiner spoke in detail about this for instance in A Modern Art of Education by Rudolf Steiner, Rudolf Steiner Press, London, 1972 and Human Values in Education by Rudolf Steiner, Rudolf Steiner Press, London, 1971.

Emil Bock opened the discussion hour and formulated the following questions:

1. Out of the previous lecture this morning, how can we take the power of formative speech to which we still need to gain access, and accomplish a new speech technique, perhaps new forms and a new gestural technique?
2. How do we actually now really speak of a new understanding of the Bible, of a new Bible text? Furthermore, we ask Dr Steiner on occasion to discuss in more detail the two chapters from the synoptic Gospels, Matthew 13 and Mark 13.
3. What is the reality behind the Apostolic succession, the tradition and the ordination of priests in the technical sense, and how can such a reality be made more accessible again in the future?

[ 1 ] Rudolf Steiner: With regards to the first question: You would already have seen, my dear friends, that out of what I said this morning, that in the illustration, the soul contents related to the supersensible and also what leads to the power of formative speech, must be searched for. Regarding the power of speech formation: we actually have no direct understanding of sound anymore today; we basically have no more understanding for words, so our words remain signs. Naturally our starting point needs to be out of the spiritual milieu of our time. Man must be responsible for these intimate things out of what currently is available. Precisely such a question brings us naturally into the area of the purely technical. First of all one has to make the understanding for the sound active again, within oneself. One doesn't easily manage the free use of speech when one isn't able to allow the sound as such, to stir within oneself. I would like to continue in such a way that I first draw your attention to certain examples.

[ 2 ] You see, when we say "head" (Kopf) in German, we hardly have anything else in mind than the total perception of what reaches us through the ear, which indicates the head. When we say "foot" (Fuss) it is hardly any different to what we experience in the tonality and sound content in relation to some foot. Now we only need, for instance, to refer to the Romance languages where head is testa, tête, foot is pedum, pied, and we get the feeling at the same time that the term is taken from something completely different. When we say the word Kopf in German, the term has come out of the form, from looking at the form. We are not aware of this any longer, yet it is so. When we say Fuss, it is taken from walking where furrows are drawn in the ground. Thus, it has come into existence out of a certain soul content and coined in a word. When we take a word formation like, let's say, "testament" and all other word formations which refer in Romance language terms to head, testa, then we will feel that the term Kopf in the Romantic languages originate through the substantiation and thus not out of the form, but through the human soul with the help of the head, and particularly activating the mouth organs. Pied didn't originate from walking or drawing furrows but from standing, pressing down while standing. Today we no longer question the motives which have come out of the soul and into speech formation. We can only discover what can be called, in the real sense, a feeling for the language when we follow the route of making language far more representational than it is currently, abstraction at most. When someone uses a Latin expression in terminology, some Latin expressions are even more representational, but some people use them to denote even more. For example, today one can hardly find the connection between "substance" and "subsist" while the concept of "subsist" has basically been lost. Someone who still has the original feeling for substance and subsistence would say of the Father-God, not that He "exists" but that he "subsists."

[ 3 ] Researching language in this way and in another way which I want to mention right now, in order to develop a lively feeling for language again, leads then to something I would like to call a linguistic conscience (Sprachgewissen). We need a linguistic conscience. We speak really so directly these days because as human beings we act more as automatons towards language than we do as living beings. Until we are capable of connecting language in a living way to ourselves, like our skin is connected to us, we will not come to the right symbolization. The skin experiences pain when it is pricked. Language even tolerates being maltreated. One must develop a feeling regarding language that it can be maltreated because it is a closed organism, just like our skin. We can gain much in this area, when we have a lively experience in some or other dialect.

Consider how often we have performed the Christmas Plays, and in these plays there is a sentence spoken by one or more of the innkeepers. When Joseph and Mary come to Bethlehem in search of lodging, they are refused by three innkeepers. Each one of the three innkeepers says: Ich als a wirt von meiner gstalt, hab in mein haus und ligament gwalt.—Just imagine what this means to a person today. He could hear: "I as a host of my stature ..."—and think that what the host is saying means he is an attractive man, or something like that, or a strong man who has stature within his hostel, in his house. This is certainly not meant. If we want to translate that into High German we'll have to say: "I as a host, who is placed in such a way as to have abundant comfort, I am not dependent on such poor people finding lodgings within, with me." This means: "I as a host in my social position, in my disposition." This shows them it is necessary not only to listen to him—words one often enough hears in speech—but to enter into the spirit of the language. We say Blitz" (lightening) in High German. In Styria a certain form of lightening is called 'heaven's lashers' (Himmlatzer). In the word "Blitz" there is quite another meaning than in the word Himmlatzer.

[ 4 ] So we start becoming aware of different things when we approach the sense of speech. You see, such an acquisition of the sense of language sometimes leads to something extraordinarily important. Goethe once uttered a sentence, when already in his late life, to the Chancellor von Müller, a statement which has often been quoted and is often used, to understand the entire way in which Faust, written by Goethe, originated. Goethe said that for him the conception of Faust had for 60 years been clear "from the beginning" (von vornherein); the other parts less extensively. Now commentary upon commentary have been written and this sentence was nearly always recalled, because it is psychologically extraordinarily important, and the commentators have it always understood like this: Goethe had a plan from the beginning for his Faust and in the 60 years of his life—since he was twenty or about eighteen—he used this plan, he had "from the start," to work from.

In Weimar I met August Fresenius who bemoaned the fact that it was a great misfortune, if I could use such an expression, which had entered into the entire Goethe research, and at the time I had urged an unusually thoughtful and slow philologist to publish this thing as soon as possible in order that it doesn't continue, otherwise one would have a few dozen more such Goethe commentaries. It is important to note that Goethe used the expression "from the start" in no other way than in a descriptive way, not in the sense of a priori but "from the beginning" in a very descriptive manner so that in the strictest sense one could refer to Goethe not having an overall plan, but that "at the beginning" he only wrote down the first pages (i.e. to begin with) and of the further sections, only single sentences. There can be no argument of an overall plan. It very much depends on how one really experiences words. Many people have, when they hear the word vornherein totally have no conscience that it has a vorn (in front) and a herein (in) and that one sees something spiritual when one pronounces it. This simple dismissal of a word without contemplation is something upon which a tremendous amount depends, if one wants to attain a symbolic manner of speech. Precisely about this direction there would be extraordinarily much to say.

[ 5 ] You see, we have the remarkable appearance of the Fritz Mauthner speaking technique where all knowledge and all wisdom is questioned, because all knowledge and wisdom is expressed though speech, and so Fritz Mauthner finds nothing expressed in speech because it does not point to some or other reality. [ 6 ] How harsh my little publication "The spiritual guidance of man and of mankind" has been judged in which I mention that in earlier times, all vowel formation expressed people's inner experiences, and all consonant unfolding comes from outer observed or seen events. All that man perceives is expressed in consonants, while vowels are formed by inner experiences, feelings, emotions and so on. With this is connected the peculiar manner in which the consonants are written differently to the vowels in Hebrew. This is also connected to areas where more primitive people used to dwell, where they have not strongly developed their inner life, so predominantly consonant languages occur, not languages based on vowels. This extends very far, this kind of in-consonant-action of language. Only think what African languages have from consonants to click sounds.

[ 7 ] So you see, in this way we gain an understanding for what sounds within language. One would be brought beyond the mere sign, which the word is today. Only with today's feeling for language which Fritz Mauthner believes in, can you believe that all knowledge actually depends on language and that language has no connection to some or other reality. A great deal can be accomplished when one enters into one's mother tongue and try to go back into the vernacular. In the vernacular one finds much, very much if you really behave like a human being, that is, respond to what you feel connected to the language. In the vernacular one has the rich opportunity to feel in speech and experience in sound, but also the tendency towards the descriptive, and you have to push it so far that you really, one could say, get into a kind of state of renunciation in regard to expressions that are supposed to phrase something completely separate from human experiences.

Something which thoroughly ruins our sense of language is physics, and in physics, as it is today, it only aspires to study objective processes and refrains from all subjective experience, there it should no longer be spoken at all. According to physics, when one body presses (stoßen) against another, for example in the theory of elasticity, then you are anthropomorphising, because the experience of pressure as soon as you sense sound, means you're only affected by the same kind of pressure as the pressure your own hand makes. Above all, one gets the feeling with the S-sound that nothing other can be described as something like this (a waved line is drawn on the blackboard). The word Stoß" (push/impacts—ß is the symbol for ss—translator) has two s's, at the end and beginning; it gives the entire word its colouring; so when the word Stoß or stoßen (to push/thrust) is pronounced one actually can feel how, when your ether body would move, it would not only move but be shoved forwards and continuously be kept up.

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[ 8 ] Thus, there are already methods through which one comes to the power of speech formation, which is then no longer far from symbolizing, for the symbolum must be hacked out of the way so that one experiences language as a living organism, because much is to be experienced within language. Someone recently told me that there are certain things in language which only need to be pronounced and one is surprised at how they reveal themselves as self-evident.

The Greeks recited in hexameter. Why? Well, hexameter is an experience. A person produces speech, as I've already said, in his breathing. However, breathing is closely connected to other elements of rhythm in the human being; with the pulse, with blood circulation. On average, obviously not precisely, we have 18 breaths and 72 heat beats; 72 equals 4 times 18. Four times 18 heart beats gives a rhythm, a collective inner beat. In a time when man sensed in a more primordial and more elementary way according to what was taking place within him, man experienced, when he could, in uttering the relationship of the heart beat to the breathing, bring the totality of himself into expression. This relationship, not precisely according to time, this relationship can be brought to bear; you only have to add the turning point as the fourth foot (reference plate 3 ... not available In German text) then you have a Greek hexameter half-line, in the ration of 4 to 1 as a pulse beat to breathing rhythm. The hexameter was born out of the human structure, and other measures of verse were all born out of the rhythmic system of the human being. You can already feel, when you treat language artistically, how, in the process of treating human speech in an artistic way, language is alive. This makes it possible to acquire a far more inner relationship to language, yet also far more objectivity. The most varied chauvinistic feelings in relation to language stops, because the configurations of different languages stop, and one acquires an ear for the general sound. There are such things which are found on the way to gaining the power of creative speech. It does finally lead to listening to oneself when one speaks. In a certain way it's actually difficult but it can be supported. For various reasons it seems to me that for those who are affected by it, it is also necessary not to treat the Scripture in the way many people treat it today. You will soon see why I say these things.

[ 9 ] In relation to writing, there are two kinds of people. The majority learn to write as if it's a habit of staking out words. People are used to move their hands in a certain way and write like this: in the majority. The writing lesson is very often given in such a way that one just comes to it. The minority actually don't write in the sense of reality, but they draw (a word is written on the blackboard: Kann [meaning can; be able to]). They look at the signs of the letters simultaneously as being written, and as an artistic treatment of writing, it is far more an intimate involvement. I have met people who have been formally trained to write. For instance, once there was a writing method which consisted in people being trained to make circles and curves, to turn them and thus acquire a feeling of connecting them and so form letters out of them. Only in this way, out of these curves, could the letters come about. With a large number of them I have seen that they, before they start writing, make movements in the air with their pen. This is what brings writing into the unconsciousness of the body. However, our language comes out of the totality of the human being and when one spoils oneself by writing you also spoil yourself for the language. Precisely the one who is dependent on handling the language needs to get used to the meditation that writing should not be allowed to just flow out of his hand, but he should look at it, really look at what he is writing, when he writes.

[ 10 ] My dear friends, this is something which is extraordinarily important in our current culture, because we are on our way to dehumanizing ourselves. I have already received a large number of letters which have not been written with a pen but with the typewriter. Now you can imagine the difference between a letter written with a typewriter or written with a pen. I'm not campaigning against the typewriter, I consider it as an obvious necessity in civilization, but we do also need the counter pole. By us dehumanizing ourselves in this way, by us changing our relationship towards the outer world in an absolute mechanistic and dead manner, we need in turn to take up strong vital forces again. Today we need far greater vital forces than in the time in which man knew nothing yet about the typewriter.

[ 11 ] Therefore, for someone who handles words, he must also acquire an understanding for the continuous observation, while he is writing, that what he is writing pleases him, that he gets the impression that something hasn't just flowed out of a subject but that, by looking simultaneously at it, this thing lives as a totality in him. Mostly, the thing that is needed for the development of some capability is not arrived at in a direct but in an indirect way. I must explain this route because I have been asked how one establishes the power for speech formation. This is the way, as I have mentioned, which comes first of all. As an aside I stress that language originates in the totality of mankind, and the more mankind still senses the language, so much more will there be movement in his speech. It is extraordinary, how for instance in England, where the process of withdrawal of a connection with the surroundings is most advanced, it is regarded as a good custom to speak with their hands in their trouser pockets, held firmly inside so they don't enter the danger of movement. I have seen many English people talk in this way. Since then I've never had my pockets made in front again, but always at the back, for I have developed such disgust from this quite inhuman non-participation in what is being said. It is simply a materialistic criticism that speech only comes from the head; it originates out of the entire human being, above all from the arms, and we are—I say it here in one sentence which is obviously restricted—we are on this basis no ape or animal which needs its hands to climb or hold on to something, but we have them as free because with these free hands and arms we handle speech.

In grasping with our arms, creating with our fingers, we express something we need in order to model language. So it has a certain justification to return mankind to its connection with language, bringing the whole person into it, to train Eurythmy properly, which really exists in drawing out of the human organism what is not fulfilled in the human body, but is however fulfilled in the ether body, when we speak. The entire human being is in movement and we are simply transposing though the eurhythmic movements, the etheric body on to the physical body. That is the principle. It is really the eurythmization of something like a necessity which needs to be regularly brought out of the human being, like the spoken language itself. It must stand as a kind of opposite pole against all which rises in the present and alienate people towards the outer world, allowing no relationship to be possible between people and the outer world any more. The eurythmization enables people in any case to return to being present in the language and is on this basis, as I've often suggested, even an art. Well, if you take into account the things I've just proposed, then you arrive at the now commonplace speech technique basically under the scheme of pedantry.

The great importance given to teaching through recitation and that kind of thing, only supports the element of a materialistic world view. You see, just as one would in a school for sculpture or a school of painting not really get instructions of the hand movements but corrects them by life forces coming into them, so speech techniques must not be pedantically taught with all kinds of nose-, chest- and stomach resonances. These things may only be developed though living speech. When a person speaks, he might at most be made aware of one or the other element. In this respect extraordinary atrocities are being committed today and the various vocal and language schools can actually be disgusting, because it shows how little lives within the human being. The formation of speech happens when those things are considered which I mentioned. Now if the question needs to be answered even more precisely, I ask you to please call my attention to it.

[ 12 ] Now there is a question about new commentary regarding the Bible, in fact, how one can arrive at a new Bible text.

[ 13 ] You see, the thing is like this, one will first have to penetrate into an understanding of the Bible. Much needs to precede this. If you take everything which I have said about language, and then consider that the Bible text has originated out of quite another kind of experience of language than we have today, and also as it was experienced centuries before in Luther's time, you can hardly hope to somehow discover an understanding of the Bible through some small outer adjustment. To understand the Bible, a real penetration of Christianity is needed above all, and actually this can only emerge from a Bible text as something similar for us as the Gospels had once appeared for the first Christians. In the time of the first Christians one certainly had the feeling of sound and some of what can be experienced in the words in the beginning of St John's Gospel which was of course experienced quite differently in the first Christian centuries as one would be able to do today. "In the primal beginnings was the Word"—you see, today there doesn't seem to be much more than a sign in this line, I'd say. We come closer to an understanding when we substitute "Word," which is very obscure and abstract, with "Verb" and also really develop our sense of the verb as opposed to the noun. In the ancient beginnings it was a verb and not the noun. I would like to say something about this abstraction.

The verb is quite rightly related to time, to activity, and it is absurd to think of including a noun in the area which has been described as in "the primal beginning." It has sense to insert a verb, a word related to activity. What lies within the sentence regarding the primal origins is however not an activity brought about by human gestures or actions, because it is the activity which streams out of the verb, the active word. We are not transported back into the ancient mists of the nebular hypothesis by the Kant-Laplace theory, but we will be led back to the sound and loud prehistoric power. This returning into a prehistoric power is something which was experienced powerfully in the first Christian centuries, and it was also strongly felt that it deals with a verb, because it is an absurdity to say: In the prehistoric times there was a noun.—We call it "Word" which can be any part of speech. Of course, it can't be so in the case of St John's Gospel.

[ 14 ] In even further times in the past, things were even more different. They were so that for certain beings, for certain perceptions of beings one had the feeling that they should be treated with holy reserve, one couldn't just put them in your mouth and say them. For this reason, a different way had to be found regarding expression, and this detour I can express by saying something like the following. Think about a group of children living with their parents somewhere in an isolated house. Every couple of weeks the uncle comes, but the children don't say the uncle comes, but the "man" comes. They mean it is the uncle, but they generalise and say it is "the man." The father is not the "man"; they know him too well to call him "man." In this way earlier religious use of language hid some things which they didn't want to express outwardly because one had the inner reaction of profanity, and so it was stated as a generalization, like also in the first line of St John's Gospel, "in the beginning was the Word." However, one doesn't mean the word which actually stands there but one calls it something which has been picked out, a singular "Word." It was after all something extraordinary, this "Word." There are as many words as there are men, but children said, "the man," and so one didn't say what was meant in St John's Gospel, but instead one said, "the Word." The word in this case was Jahveh, so that St John's Gospel would say: "In the primal beginnings was Jahveh," so one doesn't say "God," but "the Word."

[ 15 ] Such things must be acquired again by living within Christianity and what Christianity has derived from the ritual practice of the Old Testament. There is no shortcut to understanding the Gospels; a lively participation in the ancient Christian times is necessary for Gospel understanding. Basically, this is what has again become enlivened through Anthroposophy, while such things have in fact only risen out of Anthroposophic research. We then have the following: In the primordial times was he word—in primordial time was Jahveh—and the word was with God—and Jahveh was with God. In the third line: And Jahveh was one of the Elohim.—This is actually the origin, the start of the St John Gospel which refers to the multiplicity of the Elohim, and Jahveh as one of them—in fact there were seven—as lifted out of the row of the Elohim. Further to this lies the basis of the relationship between Christ and Jahveh.

Take sunlight—moonlight is the same, it is also sunlight but only reflected by the moon—it doesn't come from some ancient being, it is a reflection. In primordial Christianity an understanding existed for the Christ-word, where Christ refers to his own being by saying: "Before Abraham was, I am" and many others. There certainly was an understanding for the following: Just as the sunlight streams out of itself and the moon reflects it back, so the Christ-being who only appeared later, streamed out in the Jahveh being. We have a fulfilment in the Jahveh-being preceding the Christ-being in time. Through this St John's Gospel becomes deepened through feeling from the first line to the line which says: "And the Word became flesh and lived among us." Even today we don't believe a childlike understanding suffices for the words of the Bible, when we research the Bible by translating it out of an ancient language until we penetrate what lies in the words. Of course, one can say, only through long, very long spiritual scientific studies can one approach the Bible text. That finally, is also my conviction.

[ 16 ] Basically, the Bible no longer exists; we have a derivative which we have put together more and more from our abstract language. We need a new starting point in order to try and find what really, in an enlivened way, is in the Bible. For this I have suggested an approach which I will speak about tomorrow, in the interpretation of Mathew 13 and Mark 13. You will have to state in any case that even commenting on the Bible makes it necessary to deal with the Bible impartially. If it is stated that something is mentioned which had only taken place in the year 70, therefore the relevant place could not have been mentioned before other than what had happened after this event, this could be said only if it is announced at the beginning of the Bible explanation that the Bible will be explained completely from a materialistic point of view; then it may be done like this. The Bible itself does not follow the idea that it should be explained materialistically. The Bible itself makes it necessary that the foreseeing of coming events is first and foremost ascribed to Christ Jesus himself, and also ascribed to the apostles. Thus, as I've said, this outlook is what I want to enter into tomorrow on the basis of Mathew 13 and Mark 13, by giving a little interpretation as it has been asked for.

[ 17 ] Another question asks about the reality behind the apostolic succession and the priest ordination. This question can hardly be answered briefly because it relates deeply to the abyss which exists between today's evangelist-protestant religious understanding and all nuances of Catholic understanding. It is important that in the moment when these things are spoken about, one must try to acquire a real understanding beyond the rational or rationalistic and beyond the intellectualistic. This is acquired even by those who have little right to live in the sense of such an understanding. In the past I have become acquainted with a large number of outstanding theosophical luminaries, Leadbeater also among them, about whom you would have heard, and some other people, who worked in the Theosophical Society. I have recently had the opportunity—otherwise I would not have worried about it again—to experience, that some of these people are Catholic bishops; it struck me as extraordinary that a part of them were Catholic priests. Leadbeater in any case had, after various things became known about him, not exactly the qualification to become a Catholic bishop. Still this interested me about how people become Catholic priests. One thing is observed with utmost severity, which is the succession. In order for me to see which people have the right to be Catholic bishops, I was given a document which revealed that in a certain year a Catholic bishop left the Catholic church, but one who was ordained, and he then ordained others—right up to Mr Leadbeater—and ordination proceeds in an actual continuation, in an absolutely correct progress; they actually have created a "family tree" by it. I don't want to talk about the start of the "family tree" but you must accept that if it would be a natural progression that there once was an ordained bishop in Rome who dropped away, who then however ordained all the others, so all these Theosophical luminaries would refer back to a real descent of their priesthood to that which once existed. Therefore, awareness of this succession is everywhere present and such things are, according to their understanding, taken completely as the reality.

[ 18 ] Something like this must be taken as a reality within the Roman Catholic Church. The old Catholic church more or less didn't have the feeling—but within the Roman Catholic church it is certain accepted this way—that the moment the priest crosses the stole he no longer represents a single personality or attitude but he is then only a member of the church and speaks as a representative, as a member of the church. The Roman Catholic Church considered itself certainly as a closed organism, where the individual loses his individuality through ordination; they see it this way increasingly.

[ 19 ] Now something else is in contrast to this. You may think about what I've said as you wish, but I can only speak from my point of view, from the viewpoint of my experience. I have seen much within the transubstantiation. Today in the Catholic Church there is quite a strict difference according to which priest would perform the transubstantiation, yet I have always seen how during the transformation, during the transubstantiation, the host takes on an aura. Therefore, I have come to recognise within the objective process, that when it is worthily accomplished, it is certainly fulfilled. I said, you may think about this as you wish, I say it to you as something which can be looked at from one hand, and on the other hand also as a basic conviction of the church being valid while it was still Catholic, when the evangelist church hadn't become a splintering off. We very soon come back to reality when we look at these things and it must even be said within the sacrament of mass being celebrated there is something like a true activity, which is not merely an outer sign but a real act. If you now take all the sacraments of mass together which had been celebrated, you will create an entirety, a whole, and this is something which stands there as a fact. It is something which certainly touches things, where the evangelical mind would say: Yes, there is something magical in the Catholic Mass.—This it does contain. It also contained within it the magical part, one can experience in the evangelist mind as something perhaps heathen. Good, talk to one another about this. In any case this underscores it as being a reality, which one can't without further ado, without approaching the bearer of this reality, celebrate a mass. I say celebrate; it can be demonstrated, one can show everything possible, but one can't celebrate with the claim that through the mass what should happen at the altar will only happen when it is read without any personal imprint, in absolute application.

You see, it is ever present there where one works with the mysteries; it is simply so, when one works with the mysteries. Just as no Masonic ceremony may be carried out by a non-Mason in the consciousness of the Freemason, nor may a non-ordained person in true Catholicism work from out of Catholicism and perform with full validity the ceremony in consciousness.

[ 20 ] This is where we are being directed and must consult. I want you to take note that in this case the Catholic rules were actually very strict. Please don't take things up in such a way as if I am saying this towards pro-Catholicism; I only want to point out the situation. It isn't important for us to be for, or opposed, to Catholicism, because it's about something quite different. Particular customs were very strictly adhered to in the Catholic Church—not at all what is today in Rome's mood and procedure. If a priest became so unworthy as to be excommunicated, then his skin would be ripped off, scraped off from his fingers where he had held the sacred host in his hands. His skin would be scraped off. Sometimes such things are referred to but legally it is so, and I know such processes quite well, that after the priest's excommunication the skin of the fingers which touched the host, were scraped off. You can certainly set the objective instead of the succession that goes from the apostles through the priesthood to the priest celebrating today. You can set that which goes through consecration and through the sacraments themselves. You can exclude priesthood, but you can only exclude that by taking things objectively, right to a certain degree, objectively, that the priest no longer may have skin on his fingers when he is no longer authorised to celebrate the sacrificial mass.

[ 21 ] Isn't it true, if you have Catholic feeling, it is something as definite to you as two plus two making four? It is something definite according to religious feeling. When you don't have that then you as modern people must have a certain piety, which says to you the Catholic church has also just preserved the celebration of mass and if this is carried outside the circle to which it had been entrusted—other circles have not preserved the sacrifice of mass—if it is being performed in other circles it is pure theft. Real theft. These things must also be understood from such concepts. I believe to some it appears very difficult to understand what I am saying but in conclusion it has as such a certain validity which needs to be achieved through understanding. We don't have to worry about it here because you can experience the mass according to what there is to experience. As far as the training of a new ritual is concerned, it would not be disturbed at all by this, that the Catholic mass regards the mass to be something so real that it may certainly not to be removed from the field of Catholicism.

[ 22 ] This is firstly something which I wanted to say during our limited time. When I speak about the mass itself, and I will do so, I will still have a few things to add.

Well, gentlemen, has anyone thought of anything else today?

Questioner: I have a question about the purpose of carnival. Is there anything we can hear from Dr. Steiner about that? Where does the carnival celebration come from, what does it mean?

Dr. Steiner: So you mean, what is the purpose of carnival? Well, you see, the carnival festival cannot be understood by asking about its purpose, because, at least according to the way it is celebrated today, you will admit that after all, humanity could do without carnival over the years. So you can say that, from today's point of view, the carnival festival is basically pointless. But it no longer has its original meaning either. It has gone with such things as carnival festivals, just as it has gone with the medals, with the robes and so on. They used to have their good sense; little by little they have lost that sense. Well, it is not true that the other festivals of the year are also gradually disappearing; little by little, if they are no longer revived in their meaning, they lose their significance. Not much has been done yet to restore the significance of Carnival. In fact, Carnival would have a profound impact on all of social life if it regained the original meaning it had, for example, in ancient Rome, where it was celebrated a little earlier.

If we go back to ancient Rome, we find the following. People back then were also divided up, if one may say so, as they are here in the present day: one was a civil servant, the other was a warrior, the third was a laborer, and so on, and the division was even harsher then than it is today, at least in a social sense. For a slave could even be bought as a human being! So one can say that the differences between people in ancient Rome were still very, very significant. But the awareness that one had this or that position should be lost, at least for a few days of the year. Isn't that right? Today we talk about democracy and mean, at least initially and more in the theoretical sense, that all people are equal. Now, the Romans did not believe that at all, but for them, the one who was born into any higher class was only a real human being. You know that even in our times, the saying still applied to certain people: “A man only begins with a baron.” So those who are below the baron are not human.

In ancient Rome, this was of course extremely pronounced. Even if the nobility was not introduced in the same way as it appeared later – because that is a medieval institution from the so-called feudal period – there was still a great difference between the classes in ancient Rome. But now, for a few days a year, people were supposed to be equal, democracy was supposed to prevail. Of course, it was not possible for people to come with their ordinary faces, otherwise they would have been recognized; so they had to wear masks. Then they were what the masks were. There was also a person who was the carnival king. During these days he could do whatever he wanted. He could give orders when otherwise he only received orders. And the whole of Rome went mad for a few days, out of place; and people could also behave differently towards their superiors, did not need to be polite to them - so for a few days, to make people equal! And this institution naturally led to people not exactly weeping and mourning during these days; for it pleased them to be able to live like that for a few days. The carnival revelry then developed out of this joy: People only played crazy tricks when they were freed for a few days. And so the whole carnival merrymaking came about.

The result of this was that, because people liked it very much, it has been preserved. But things are preserved without people knowing the original meaning. So carnival remains only as the time when you do crazy things – because you were allowed to do crazy things. Then the church decided that it was necessary to have Ash Wednesday immediately afterwards, so that people would feel that they were guilty, that they were not allowed to do everything they wanted, and so on. And since Christianity, at least in earlier times, had developed the custom of making people do without, Lent was established. And it was naturally expedient to attach Lent to the carnival season, because then people did without the least; they did everything they liked as well as they could. Afterwards it is much worse not to eat the things one has eaten before. It was then as if time had not gone forward. And so these festivals came together.

The only thing was that in Rome, Carnival was much earlier, around our present-day Christmas time, because everything was moved a little to a later season. That is how we got today's carnival. I believe that the date of the carnival in all other areas is based on the Easter season. But that, as I hear, only leads to it being celebrated twice!

Well, that is what needs to be said in answer to this question. It can be said of many things in humanity that they originally had a meaning but then later lost that meaning. Then one wonders: Why all this?

Well, maybe someone has something else to ask today.

Questioner: I would like to ask the doctor if he would perhaps continue the story from last time.

Questioner: I would like to ask Dr. whether it is possible for people to insult another person or cause him pain, that is, to influence others? Mrs. A had a three-year-old child who always saw entities coming in through the door and windows. The child often had restless nights, and especially when the woman had washed her underwear – the woman borrowed things in the house – the child always became restless. Finally, there was nothing left; then the woman died later. I would like to ask Dr. Steiner if something like this would be possible?

Dr. Steiner: These are, of course, things that touch on all kinds of areas in which superstition can play just as strong a role - because people are gullible - but also the facts. You just have to be clear about the fact that there are connections in the world that cannot be easily traced physically. I will start from very simple connections.

Look at it this way: take a grape harvest. You harvest the grapes and press them, prepare them, put them in barrels, store them in the cellar. Now, you will notice that when the next wine is ready - when the time comes for the wine to ferment again - it becomes restless. He remains, without having a physical connection, still in contact. This is a simple fact that shows you that there are such connections in nature itself that cannot easily be followed with the eye and so on.

Now, as you know, there is already a way to bridge the ordinary visibility. You only need to remember that even in inanimate nature there are devices today that overcome the ordinary visible – not the finer visible, but the ordinary visible. You only need to think of radiotelegraphy! What is radiotelegraphy based on? It is based on the fact that you have an electricity exciter somewhere; initially, no wire connects to it, but it stands alone. Somewhere else, without any connection to it, there is an apparatus that contains certain fine discs that can be set in motion. Such an apparatus is called a coherer. At first glance, they have no physical connection at all, but when you excite electricity here, it causes the signs to move there; and if you connect it to a device, you can receive the messages there, just as you can receive electricity through the wires. Of course, it is based on the fact that electricity propagates, but you just can't see it; it propagates without a gross physical connection. So even in inanimate nature you have a connection that is such that you can say: at least to a certain extent, the visible is overcome.

Now we can take the matter further. Imagine certain twin brothers or sisters. When they reach a later age, even twin brothers and sisters who are not physically connected can be in touch with each other. One may be here and the other there. Nevertheless, it can be observed that at a particular time one of the twins may fall ill, for example, and the other, who is further away, also! Or one of them will become saddened by something at a certain time; and so will the other. All such things show you that there are effects in the world that cannot immediately be explained as physical influences.

But if you now approach the animal kingdom, you soon realize that there are perceptions in animals, for example, that humans do not have. Suppose, for example, an earthquake or a volcanic eruption occurs in some area that is very damaging to people. People just sit there quietly; you can sometimes see the animals moving away and leaving the area for days beforehand! From this too you can see that there can be a sense of something for the animals that you do not perceive physically. If one were to perceive it physically, then man would also be able to perceive the matter.

From all this you can see that there are connections that are possible in the world outside the physical. Now, when we look at such finer connections, we come to the fact that sometimes people feel something inside them that they certainly could not have perceived physically. For example, I will say: There is a person somewhere - these things have happened in hundreds and thousands of cases - who suddenly flinches and sees something in front of him like a picture - it is of course only a dream - and he cries out and says: My friend! But the friend may be far away; he may be experiencing it in Europe, or he may be in America. My friend! Something has happened to him! It turns out that he has died. So these things do happen. Once again, we can see how such effects can take place without there being any physical connection.

Yes, but it must be said that it is good for our human race that these things are not all too widespread; because just think, if your head were capable of perceiving everything that one person or another thinks or says about you, for example, then it would be a terrible story! Isn't it true, you know, if you have a telegraph device, then the device must first be set up, the wire must first be switched on, and then the transmission takes place. Likewise, in wireless telegraphy, this must be in order, must not be disconnected (pointing to the drawing), then the transmission takes place. Now, in general, in the case of a fully healthy person, it is so that the person is not connected to all the currents that are going on; he is disconnected; but in special cases it can certainly happen that one is connected to something.

Take for example – I cannot go into your case in detail for the good reason that you probably do not know how strongly it is attested; but I will go into a similar case, and then you will be able to explain this too. I only want to talk about things that are absolutely authenticated, because otherwise it is very easy to end up with mere talk. You probably did not experience the case yourself, but read about it or heard it related? So I will only go into what is well authenticated. Suppose: A woman A had an argument during her pregnancy with a woman B who lives in the neighborhood. It does happen, doesn't it, that people argue with each other. Now perhaps this woman B, who lives in the neighborhood, cursed woman A very strongly, and woman A was terribly frightened when woman B shouted and swore. As a result, the child that is born may become somewhat dependent on Ms. B, but Ms. B may also become somewhat dependent on the child. It may well be that the child becomes receptive to what Ms. B gives it as underwear or the like when she washes it. But on the other hand it can also be important for Mrs. B to receive underwear; she then needs, because she does have a little remorse about what she did to Mrs. A, to have something from this house to continually reassure her; and in the moment when she is then deprived of it, she seeks to get it in every possible way. People who want to get something like that, without being thieves by nature, can steal all kinds of things. They become thieving only for these things; otherwise they do not steal, but seek to get these things in every way. Then it can even happen that, when these things are withdrawn from them, because there are also spiritual and mental influences on a person's health, they suffer from a kind of inner wasting away, from a wasting fever and die, or let us say, even from a heart or nerve attack. That is entirely possible.

So you can say: These things happen in the world, and these things can be explained, because, even without a physical connection, an influence is exerted by one person on the other under certain circumstances. But then you always have to be able to go into the cause. It could have been a completely different cause in this case you mentioned. But if, for example, there had been a row between the two women during pregnancy, this could be the cause of an intervention between this woman and the child at a later stage. Now, gentlemen, it was requested that I speak a little further about what I said the other day. I showed you how people in ancient India lived under very different conditions four to five thousand years ago. And it was precisely through this special Indian nature and the way the peoples were together that these ancient Indians developed the view of the physical human body.

The Egyptians, on the other hand, who had their country entirely under the influence of the Nile, who owed everything they were, so to speak, to the Nile, they have, because man also becomes aware of the ether through this, developed the view of the etheric body of man.

The inhabitants of Assyria and the Babylonians, because the particularly pure air and the high altitude made it easy for them to observe the stars at certain times of the year, developed the astral body as a concept.

And the Jews, who actually had to wander in their early days, who were never settled close to anyone, only later settled, who thought and felt more out of the inner nature of man, they developed the view of the human ego.

Thus, the conception of the physical body, the etheric body, the astral body and the I has gradually developed. You see, the word Yahweh means nothing other than: I am the I-am. That is the meaning of the word. Since Yahweh is considered the supreme God, this confession of the supreme God clearly points to the human ego.

If we follow the development of the story, we find that all these peoples have actually expressed more in their thoughts and feelings what they have experienced. The Indian has experienced a fertile, rich nature - everything is in a state of perpetual bloom and growth: a rich, lush nature. So he actually perceived the richness of the physical, and he developed the view of the physical body from his own view. The Egyptian, on the other hand, saw that only the Nile, which you can see, can help him; so he developed the doctrine of the ether, and so on. But all these people actually developed everything they experienced.

In contrast to this, there was another people. We can say (a drawing is being made): here is ancient India, here Arabia; here then Egypt, there flows the Nile. Now it goes over here, and here we have a land facing Africa, which then connects to Europe. Here again would be Assyria, as I told you last time, here Egypt, here India; here would be Palestine, where the Jews settled; and here we have Greece. In this Greece, peoples settled who had immigrated from the most diverse areas of Asia and Europe, and who thus mixed with each other there. They also found original inhabitants when they immigrated, but the Greek people gradually developed on this peninsula of Europe. These Greek people were actually the first, one might say, to open their eyes and see something of the world that was not only experienced from within. The Indians experienced nature from within; the Egyptians experienced the effects of the ether; the Assyrians experienced the astral body in the stars; the Jews experienced their ego. The Greeks were actually the first, as I said, to turn their eyes outward and look at the world. The others did not really look at the world. So one can say: The Indians and the Egyptians, nor the Babylonians nor the Jews, had a particularly developed view of nature; they did not know much about nature because they did not open their eyes and look out. It was only with the Greeks that an understanding of nature arose, because the Greeks opened their eyes and looked outwards. And so it was only in Greece that man really became aware of the external world.

You see, the Indians knew very well: this physical world here is part of the whole world, and I came out of the spiritual at birth; I go back into it after death. The Egyptians believed that the mummies had to be preserved so that people could come back; but they also paid particular attention to the spiritual. The Babylonians saw the will of the spirits in the starry sky that they observed, in the astral. So they also believed in spirits. And you know that the Jews were of the opinion that Jehovah, Yahweh, would lead them back to those ancient times when the patriarchs lived. So basically they also looked to what connects man to the spiritual world.

With the Greeks, it became different. They were actually the first to have become attached to the external world. The earlier peoples did not care much about the external world. The Greeks were very interested in the outer world; and there is a Greek saying that says: It is better to be a beggar in the upper world, that is, he means in Greece, on earth, than a king in the realm of shadows, that is, of the dead. So the Greeks, above all, have grown fond of the world and have thereby also gained a view of nature for the first time.

The other peoples, for example, developed a view of man. Among the Indians, in particular, there was already a certain view of man in the most ancient times. But they did not gain this view of man by taking dead people to the dissecting room and cutting them up! If the Indians had to do that, they would never have gained their view of man. Rather, they sensed how the liver and lungs behave in the individual parts of the human body - this was still possible in those days. They knew this through inner knowledge. This is what led the Indians to their great wisdom: they knew through inner sensing and feeling how the liver works and so on. Today, people only know how a piece of meat tastes in their mouths. The Indians knew how a piece of meat behaves in the intestines, what the liver does, what the gall bladder does, through inner experience, just as people today feel the pieces of meat they eat in their mouths.

The Egyptians developed geometry because they needed it. They had to determine again and again where the fields were located; after all, the Nile flooded everything every year. This is also something that can be invented out of the head. The Babylonians developed astrology, the knowledge of the stars - again something that has nothing to do with the earthly; they had no strong interest in the earthly. And the fact that the Jews have no strong interest in the earthly is shown by the fact that a Jew is more likely to have an interest in anything than in what is actually in the world of the senses around him; he is good at thinking, but he has no real interest in what is in the world of the senses around him.

The people who are most interested in what is in the sensory world around them are the Greeks. If you do some research, it is interesting to note that they saw the whole world differently from the way we see it today. That is very interesting. Today we see the sky as blue. The Greeks did not have the same impression of the color blue as we do, but saw the sky as much darker, almost blackish, with a slightly greenish tinge. They perceived red particularly strongly. With our dull perception of red, we can no longer imagine the strong impression that the red color made on the Greeks! It is precisely because humanity has gradually developed a sense of blue that humanity has in turn moved away from the sensual impression. So the Greeks first became particularly attached to what existed outside of them. And that is why the Greeks were particularly skilled at developing what we today call mythology. The Greeks worshipped a whole pantheon of gods: Zeus, Apollo, Pallas Athena, Ares, Aphrodite; they saw gods everywhere. They worshipped a whole pantheon of gods because what they loved as external nature seemed to them to be everywhere still alive and spiritualized. Not as dead as it is with us, but everywhere still animated and spiritualized, it seemed to them. So they worshiped the gods everywhere in the nature itself that they had come to love.

But as a result, during the Greek era, all those people who had become dependent on Greek civilization, Greek culture, and Greek intellectual life forgot what the Indians, the Egyptians, and the Babylonians had actually experienced in spiritual terms.

Now you will know, gentlemen, how great an influence Greece actually had on the whole development of mankind. This continues to this day! Anyone who can send their son to grammar school today still has him learn Greek. But in the past it was much more widespread. In the past, you were a donkey, so to speak, if you couldn't speak Greek or at least read Greek writers and poets. Greece has had an enormously strong influence on the world because it was the first to take an interest in this external world.

Now, while this interest in the external world was developing in Greece, the important thing happened in Asia, that from there the mystery of Golgotha developed, that is, when Greece was already overcome, when everything was actually already under Roman rule. But what does this Roman rule mean? It was, after all, completely imbued with the Greek spirit. The educated Romans had also all learned Greek, and anyone who was educated in Rome knew Greek. Greek had gained the greatest influence everywhere. While Greek was spreading in this way, in a little-known Roman province in Asia – at that time Palestine, the Jews had been overcome, Palestine had become a Roman province – a man appeared, Jesus of Nazareth, who said something completely different from anything that people had ever said before. And as you can imagine, because he said something so special, he was not immediately understood by others either. Therefore, at first he was understood only by a few.

What did this personality, Jesus, actually say when he appeared in Palestine? Well, this personality, Jesus, said in the way he was able to express it at that time: Yes, people today believe – that was the “today” at that time – everywhere that man is an earthly creature. But he is not. He is a being that comes from the spiritual world and when it dies, returns to the spiritual world. Today, when Christianity has been in effect for almost two thousand years, one is surprised that such a thing was said at the time. But at that time it was not so. The Asian and African conceptions of the spirit were little known or widespread in Greece. There, people were more turned towards the world. And so, especially against the worldly Hellenism that existed in Rome, what Jesus of Nazareth taught in the first place was something tremendously significant.

But in doing so, he would not have done anything different from resurrecting what earlier peoples, the Indians, the Egyptians and so on, had already said. Only what I have just told you would have been resurrected; only what was already there would have come back. But that Jesus of Nazareth not only revived what was already there, but he also said the following. He said: Yes, if I had only listened to what people could tell me today, I would not have come up with the teaching of the spirit at all, because people no longer really know anything about the spirit. That came to me from outside the earth. And so he realized that he was not just Jesus, but that an entity had emerged in his soul that was the Christ. To him, Jesus was the one who was born of the mother's womb on earth. The Christ was the one who entered his soul only in later times. The truth has emerged in his soul from the fact that people are spiritual by nature.

Now we must ask ourselves: How were the various ancient teachings cultivated in India, in Egypt, in Babylonia and also among the Jews? If you look around at the spiritual life today, you will find the church on one side and the schools on the other. At most, the rulers of the church argue with the rulers of the schools about the extent of the influence of the one on the other; but they are separate from each other. This was not the case with these ancient peoples, neither with the Indians nor the Egyptians nor the Babylonians nor even the Jews. Everything that was connected with religion in those days was at the same time connected with schools; it was one and the same thing to serve both the church and the school. Much of it has, of course, been transplanted into our time; but it is not the same as it was in ancient times, when the priest was also the teacher. The priest was the teacher both in India and in Egypt, Babylonia and so on. The priest was the teacher. And where did he teach? Well, he taught where the service was also performed, where the cult was held. The cult was generally connected with teaching. These were the mystery schools. They did not have churches and schools, but they had such places, that is, such institutes, which were both at the same time, and which we call mysteries today. But the general view was that one must be careful with everything that could be learned there.

You see, gentlemen, that was an old view: that a person should only be mature enough to receive certain knowledge. This has been completely lost today. And so everywhere you had those who held the highest dignity in the mysteries, called “fathers”. This is still reflected, for example, in the Catholic Church, where certain priests are called fathers. In ancient times, among the Indians, the Egyptians, the Babylonians and so on, everywhere those who were actually initiated into the knowledge, who had insights, were called “fathers”. And when these fathers had taught those who had been accepted by them, whom they believed could make them mature, then they also had them, just as they had been called “fathers,” called them “sons.” And all the rest of the people who did not enter into the mysteries, who were not accepted, were called the “children” of the fathers; or they were also called sons and daughters. Now, you can understand that a certain view has emerged. This view consisted in the fact that people, who were much more devout then than they are today, really felt that those who were in the mysteries were their fathers in a spiritual sense as well; they gladly regarded them as their fathers, as their spiritual fathers. And above all, they believed that these spiritual fathers were in closer contact with the gods than they were outside; they outside must first receive the message, the knowledge, from the fathers. And so, gradually, people became very dependent on the fathers. The state that the Catholic Church would like to restore today, I believe, wholeheartedly, was a matter of course in the ancient times. It was like that everywhere. No one rebelled against it. People simply said: If you want to be a real human being, then you either have to be a father yourself, then you communicate directly with the gods, or you have to learn something about the gods from the fathers. So you are a human being because those who are in the schools, in the mysteries, tell you something. This is how the distinction between children of God and children of men, between sons of God and sons of men, came about. Those who were in the mysteries were called the sons of God because they, in turn, looked up to the gods as to their fathers. But those who lived outside, to whom only what was in the mysteries was proclaimed, were called the children of men or sons of men. And so people were divided into sons of God and sons of men or human children. Today this seems even ridiculous to people, but in those days it was quite natural. Today, people do make distinctions – admittedly not in Switzerland, but I don't know whether something similar is gaining a little ground there; but in neighboring countries, right away – now it has ceased somewhat, but it wasn't long ago that one distinguished excellencies from ordinary people, the barons from ordinary people; this was more taken for granted. But in the old days it was simply taken for granted that a distinction was made between the sons of the gods, the children of the gods and the children of men.

The one who then called himself Christ Jesus, who was so named, said: A son of God, a child of the spirit, is not acquired through another human being; rather, everyone becomes one through God Himself. It is only a matter of becoming aware of it. The old man said: The Father from the Mysteries must make one aware of this. - The Christ Jesus said: One already carries the seed of the divine within oneself, and one can, if one only makes the right effort, bring it out of oneself.

But with that, Christ Jesus taught that which makes people all over the world the same in their souls. And the greatest difference that has been overcome by Christ Jesus is that between the Sons of God and the sons of men.

People have misunderstood this in all sorts of ways – the ancients because they did not want the idea to arise that it was no longer possible to distinguish between the Sons of God and the children of men, and the later generations because they no longer knew what was meant by it. Just as the later generations no longer knew the carnival, they also no longer knew what was meant by “sons of the gods” and “sons of man”. That is why the Bible, the New Testament, continually adds that Jesus Christ is sometimes called the Son of God and sometimes the Son of Man, while all the passages that speak of the Son of God and the Son of Man actually mean that both can be used in the same sense; that is why they are spoken of alternately. But if you don't know that this has led to that, you can't really understand the Gospels at all. And they are actually being understood today in a very bad sense, especially by those who profess to do so.

In this way you have presented emotionally what actually came into the world through Christ Jesus. And if I first deal with the external things today, I must say: You see, there were also other great differences between people everywhere. One need only think of ancient India. There were distinctions, like the animals or classes of animals: the Brahmins, the priests, the country people, the laborers. The Egyptians, on the other hand, had a whole army of slaves. The castes were not so strictly separated from each other, but they were still present to a certain extent. Yes, even in Greece and Rome there was still the difference between freeborn and slaves. These external differences have only been wiped out in modern times because the difference between the children of the gods and the children of men has been wiped out. So there was also an enormous influence on the whole social life of humanity from what happened in Palestine through Christ Jesus.

But now one can actually ask about everything: Yes, is it the case that it can be found out where the spiritual actually comes from outside of the earth into the human being? You see, in this respect it is even very difficult to talk today, because today everything is actually only considered materialistically. For example, let us say, language. You know that different languages are spoken in different areas, different countries of the world; but still, the languages all have a secret similarity. The similarity does not have to be as striking as, say, in Germany and England, in Germany and in Holland. But still, it is the case that the languages, despite being different, have a certain similarity. One can find that, for example, the language spoken in India, even if one does not understand it immediately, if one engages with it, the individual word images are similar to those of the German language.

And what do people say when they want to explain something like this today? They say: Well, such a language originated in one place on earth - because everything should only come from the earth - then the peoples migrated, carried the language somewhere else, and it changed a little. But it all comes from one language.

This is the greatest scientific superstition that has emerged in modern times. Because, you see, gentlemen, this scientific superstition is exactly the same as the following: Imagine a person lives in India and he gets warm when the sun shines. Now, the view is formed: man can get warm. - Now, later, people in Europe discover that they also get warm in summer. They also get warm. Now they don't use their intellect to help them, but their senses. They say: “You can't explain getting warm from the present; but in ancient India, people got warm; they emigrated to Europe and transplanted the property of getting warm to Europe.” Yes, gentlemen, if someone says that, then of course he is crazy. But the philologists say the same thing! They do not say, when a language in Europe is similar to a language in India, that the same influence from outside the Earth has worked in India as in Europe, but they say: the language has migrated! If in two regions a person gets warm, one will not say that the property of getting warm was brought here by migration, but one looks up to the common sun, and it warms both those in India and those in Europe. When two languages are found that are similar in distant places, it is not because the language has migrated, but because the common influence, just as the influence of the sun is there for the whole earth, the common influence of extraterrestrials is effective on the peoples of the most diverse areas of the earth. But because men definitely do not want to admit that an extraterrestrial influence takes place in the spiritual, they think up all kinds of things, which one just does not notice are crazy, because they are so learned. If people were not afraid of being thought crazy, they would deny everywhere that the sun warms, but they would say: In primeval times the property of becoming warm arose once, and that has been transplanted over the whole earth. They would deny the influence of the sun, if that were not crazy! This is something that must be taken into account if one wants to understand the origin of Christianity.

It's already too late to answer any further questions today; we can talk about it next Saturday.

In the gathering held here just after the Christmas Course we turned our attention to things that can deepen medicine in an esoteric sense. And we tried—to the extent to which this is possible in such brief meetings—to penetrate into the esotericism of medicine, in the way that is suitable for younger medical aspirants today. In formulae for further contemplation and elaboration, we received things that can quicken the sense for medicine and emphasis was laid upon the necessity of having this sense for medicine.

I picture to myself that you have worked upon these things for a time, my dear friends. Naturally, my idea of this work is not that people sit down and ponder about such things theoretically, but that from time to time, when the inner need is felt, they let these things work upon and develop the soul. It was inevitable, from the very way in which these things came before us, that one perfectly definite fact should emerge—a fact which I believe to be of importance for our gathering now. Because of the very concentrated form in which the esoteric things were given at the first gathering, one or another, to a greater or lesser degree, must have realized that it was necessary to face certain inner difficulties. The purpose of esoteric teachings is not always to make life as easy as possible for us. In a certain respect the opposite is certainly the case. They are also there in order to make life more difficult, to make us realize the difficulties of understanding the world, of really getting to know the world and human beings. So that when we become alive to these difficulties, we take the opposite path of development from that which is so often taken in our civilization today. We take the opposite to a superficial path of development. It is only by becoming alive to the difficulties existing as between the outside world and the human being that a person can be deepened in soul. I think, therefore, the best way now will be if, bearing these inner difficulties in mind, you will bring them forward in the form of questions and we will then make matters that can really promote the development of our subject into the theme of our discussions. I would ask you, to begin with, to tell me what inner and outer difficulties have arisen in your own circle. Difficulties will have arisen both for the practitioner and for the student. There are a number among you who are now approaching the end of their studies; they will have found quite specific difficulties and we will try to find their solution. All of you have received the first circular letter and you will have realized that in connection with definite questions there is a very great deal to say. I would like to ask if any question, definite or indefinite, has arisen, for such questions will surely lead us further. In this way we shall get away more from theoretical study and reach matters which lie in the realm of actual experience.

Question: A participant asked about the course of the year, the Calendar of the Soul, definite constellations of the stars and whether one must be consciously aware of these.

That is not essential. You mean observation of the constellations as they are at a particular time. It is, of course, a help if one is able to look at the visible constellations. But if I have understood you aright you mean: How are things, really, if we allow the formulae we have been given to work upon the soul? These things work through their own inherent mantric power; orientation in the outer world according to the stars can, of course, be a help but you must remember the following. Take the most striking example of a human-cosmic relationship that can still be observed today, namely the menses. It is obvious that they are determined cosmically yet they are not so determined in the present epoch. They were cosmically determined in a much earlier phase of cosmic evolution in which our earth was also involved. Then, in the course of time, they became independent, were emancipated from the external cosmos, so that nowadays there is no direct dependence. Therefore, one cannot say nowadays that the phases of the moon are coincident with menstruation. This cannot be said. But it is certainly true to say that there was once a time when the one coincided with the other; then they separated. The moon phases exist on their own. Menstruation takes its own independent course. Here is one example of separation. The other that I will mention is not governed by the phases of the moon but by the daily phases of the moon. Ebb and flow were once coincident with certain influences of the moon. Again there was separation. The moon is on its own, ebb and flow on their own.

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These things also hold good in the working of mantric power. Mantric power is certainly of such a nature that what happens in the human being as a result of it was at one time coincident with cosmic processes, but separation has now taken place, so that a proper orientation is necessary. If we want this help from the outside world we must say to ourselves first of all: What is to happen in the inner being is inscribed in the cosmos. But in contemplating this we must make ourselves inwardly independent and be able to experience inwardly and quite on our own, emancipated from the cosmic happenings. Therefore it is not unconditionally necessary to reckon with the constellations of the stars in the working of a mantram. Equally it cannot be a question of the menses being regulated according to the external phases of the moon, because the menses have become a process of the world of nature. Today it is the case that the whole of our inner life that is to be influenced by mantrams must take place in emancipation from the outer cosmos.

In connection with other subjects I have often had to speak of this as the difference between Eastern and Western esotericism. The whole standpoint of the oriental is this: the human being has come forth from the cosmos, he must return there, he must be united with the cosmos again. Think of the posture of the Buddha. It is a return to earlier conditions. This is shown by the Buddha's whole posture, the crossing of the legs one over the other, the elimination of the limb structures. The position of the arms, too, is such that the whole relationship to the earth is paralyzed. We see how the human being again members himself into the cosmos. He goes back again. So it is, in reality, with the whole of Eastern esotericism. It is a going backwards. Our Western esotericism can only be a going forward, an ever-increasing emancipation. For this reason it is not so inwardly comfortable and when applied in certain domains particularly it does not make for inner ease.

Of course, if you have some specific, pathological condition before you, and when you look at the constellations you find, for example, that the condition definitely set in when Saturn was in opposition to the moon, this naturally has a certain significance. For if you now come as a healer with Saturn and moon, that is to say, in earthly terms, with lead and silver, saying: I will apply the lead cosmically and the silver in the earthly form, trying to pulverize it, to dissolve it; I will change it into the earthly form, thereby producing the same constellation that is expressed in the heavens in the opposition to the moon, then you can heal in the sense of the cosmic forces. But at the same time you bring the human being into a condition which throws him back into earlier stages of evolution. Whereas if you take your start directly from the given earthly state—the connection of the human being with lead, with silver—then you are working in something that is in a process of emancipating itself within the human being and you are looking not into the past but into the future. In this case you will certainly be doing something similar, but you get at it from within, by getting to know the nature of the lead and the silver, realizing that the lead works as substance, the silver through what it actually becomes when it is broken into pieces, dissolved, resolved into atoms. But you are comparing it with the human nature that is already emancipated, not with the cosmos. This is the way in which one must proceed. Therefore it may certainly be a help to think about the actual constellations of the stars. But to begin with, we shall have to use all our power to lend ourselves to the inner activation of soul by the mantric formulae we have been given, and seek for everything more from within.

Question: What must I do out of the ego when I am meditating?

From out of the ego? Meditation consists, does it not, in the following. As a modern person you feel that you must understand every sentence. This is emphatically an activity of the ego in the present incarnation. Everything you do intellectually is an activity of the ego. In the present incarnation the intellect predominates and everything else is overshadowed by the ego, works upwards at the most like a dream, and is unconscious. In contrast with this, meditation means elimination of this intellectual striving and, to begin with, taking the content of the meditation just as it is given—purely according to the sounds of the words. When you approach the content of the meditation intellectually you bring your ego into movement before you absorb the meditation, for you think about the content; it is outside you. If you let the meditation be present in your consciousness just exactly as it is given, not cogitating over it at all but simply letting it be in your consciousness, then your ego is working in you not from the present incarnation but from the past. You hold the intellect still, simply transporting yourself into the word-content which you hear inwardly, not outwardly; you transport yourself into this word-content and as you do so your inner being works within the content of the meditation—the inner being which is not that of the present incarnation. But thereby the content of meditation becomes—not something for you to understand merely—but something that works within you in reality; so that finally you become aware of: Now I have experienced something I was unaware of earlier.

Take a simple meditation which I have often given: “Wisdom lives in the Light.” If we think about this we can extract many very clever things but equally frightfully stupid things from it. “Wisdom lives in the Light” is there in order to be heard inwardly. When you hear this inwardly that within you which listens does not come from your present incarnation but what you have brought with you from former earthly lives. It is this that thinks and experiences, and after some time there lights up within you something you did not know before, that you cannot think out with your own intellect. Inwardly you are much further than your intellect. Your intellect contains only a tiny extract of what is really there.

After all, you must take what is given in Anthroposophy absolutely concretely and objectively. Just think about the following: With the change of teeth the human being really renews his whole physical body. This must be taken as a fundamental fact. That the human being gets second teeth is really only the most external symptom of all, merely, a fragment of what is going on. Just as the so-called milk teeth are replaced, so is the whole human organism replaced. After the change of teeth, so far as his physical substance is

concerned, the human being is entirely new in comparison to what he was when he was born. The modern view which jumbles everything together is that the human being is born, passes through a metamorphosis with the change of teeth and then goes on developing. It is not like this. The truth is that when the human being comes physically into the world he has, as well as the so-called milk teeth, a body that is a product of hereditary development. He has received a body that is the product of what is contained in the whole line of ancestry. The physical body of the first seven years—if we express it in figures—comes from here. From the seventh to the fourteenth year the human being has a body, too, but this body has not been produced from the first by transformation. What the human being has brought with him to the earth has intervened here.

Picture it as follows: the human being has had his body. This body which has come to him from the line of heredity is a model; he has it as a model. Into this body he takes earthly substance. If he were to work only with the forces he brings with him from pre-earthly existence he would elaborate this earthly substance which he takes into his body in the first seven years into quite a different form. He would call forth quite a different form. He does not come at birth with the tendency to give form to a being with eyes, ears, nose, like the being who stands on the earth. He enters with the tendency to structure the human being in such a way that very little is structured by way of the head through his pre-earthly being; it is especially upon everything else that the greatest care is expended. What is stunted in the embryonic life is developed in the astral, in the ego organization. Of the physical embryo, therefore, we must say: Physical nature in the embryo is developed in a wonderful way but the pre-earthly human being has very little indeed to do with it. On the other hand the pre-earthly human being plays the very greatest part in all that lies around the embryo. It lives in what is demolished in the physical world, amnion, chorion, and so on. Within this lives the pre-earthly man.

You can picture it rather like this. To begin with, the cosmos is copied. This is what the human being wants, in reality, to do when he has come down from the pre-earthly into earthly existence. Why does he not do it? Because a model is already provided. And in accordance with this model, with the substances received, he transforms the pre-earthly during the first seven years of life. His inherent tendency would be to form a more spherical being, a being organized into a sphere. This is transformed in accordance with the model and so the pre-earthly forces work out this second physical man who is there from the seventh to the fourteenth years, but to begin with, by adhering to the model which comes from the forces of heredity.

There, you see, you have two, actually distinguishable entities of forces in the human being. How can you understand these force entities? Take, with the outlook and feeling of the physician, the book Occult Science and read where the earth's evolution is spoken of. At first there is a Saturn evolution, then a Sun evolution. If you follow the description of the Earth evolution you will find that until the separation of the sun, sun, moon and earth were one, combined together in one. Afterwards there is a separation of earth and sun, earth and moon. Up to the middle of this evolution, therefore, the human being lives in the cosmos. He lives in sun and moon just as he lives in the earth. After the separation of the sun he lives outside the sun; after the separation of the moon, outside the moon. Until the separation of the sun, therefore, the cosmic forces were working upon man's nature; those forces, too, which are today outside the earth in the moon and in the sun were working in the human being because he belonged to the world in which the sun and moon were still present. There followed for the human being an evolution during which sun and moon were outside.

There was a phase of evolution which contained within it all that today is both earthly and of the nature of sun and moon; later on, the extra-earthly emancipated itself from the earthly. The earthly went on along its own path, it dried up, hardened, became physical—and you find this today in the stream of heredity; it has densified within the stream of heredity. What the human being has received since the separation of the moon and sun lies in the forces working in from the cosmos. That is the point. So that in the model that is received in order that the second man may be elaborated, you have a model that really represents a primeval, artistic principle given by father and mother, originating when sun and moon were still united with the earth. It was then that the forces which really give the human being his earthly configuration were developed. For you will readily understand that the configuration of the human being is an earthly one. Try to think of the being of man entirely removed from the earth. What could be done with it? You would be extremely unhappy if after death you were to make use of anything like legs. Legs have purpose only when the earth's forces of attraction pass through them, when the legs are within the sphere of the earth's forces of attraction. Legs—and arms and hands, too—have meaning and purpose only on the earth. So that a whole section of the human organism, in the way it is developed, has purpose only when we are earthly man. What we are as Earthly man has no meaning so far as the cosmos is concerned. Therefore when we come to the earth as beings of spirit and soul, our wish, to begin with, is to form quite a different organization. We want to build a sphere and to generate all kinds of configurations within this sphere, but we have no wish for this being with whom the cosmos itself can do nothing. This being is given us as a model and we build up the second man in accordance with this model.

In the first life-period, therefore, there is a perpetual struggle between what comes from us out of the previous incarnation and what comes from hereditary development; the two elements fight with each other. The illnesses of childhood are the expression of this fight. Just think how intimately the whole inner being of soul and spirit is bound up with the physical organization during early childhood. When the second teeth appear you can see how they push up against the first, how they still have tussles with each other, and in this same way the whole second man has tussles with the first. But within the second man there is the super-earthly being; in the first a foreign, earthly model. These two work into one another and if you observe this inter-working truly you can see how, if the inner man, who as a being of soul and spirit was present in pre-earthly existence, has too much the upper hand for a time, working into the physical very strongly and having, willy nilly, to adjust itself by dint of effort to the model, that it damages the model by striking up against it everywhere, saying: I want to get this particular form out of you—then the fight expresses itself as scarlet fever. If the inner man is tender, so that there is a continual shrinking back, a wish to mold the in-taken substances more in accordance with their own nature, and resistance is put up to the model, the struggle comes out as measles. What is, in reality, a mutual struggle expresses itself in the illnesses of childhood. Moreover, it is only possible to understand truly what comes later if these things can be properly reckoned with.

It is, of course, very easy for the materialists to say that all this is stupid, because children still retain a likeness to their parents after the change of teeth and not only up till that time. Such talk is nonsense. The fact is that one being is weaker, directs himself more in accordance with the forces of heredity, builds up the second man with a greater resemblance to the model. This naturally comes out in the appearance, but the same thing has been going on when the being has adjusted itself more in accordance with the model. On the other hand, there are human beings who after the change of teeth become very unlike what they were before. In such cases what comes from the pre-earthly life of soul and spirit is strong and they adhere less to the model. We have therefore simply to see these things in their right connection.

The following, too, must be remembered. Everything that has to be taken in must, in the first place, be taken in by the child and elaborated inwardly in such a way that the ego and astral body enter into intimate contact with the foodstuffs. Later on this need not be the case any longer. The human being is never afterwards in the position of being so strongly compelled to work out, according to a model, something that is independent as is the case during the first seven years of life. During those years he must work up in his ego and astral body everything he takes in; he must work it up in such a way that it can be molded in accordance with the model. This process must be helped; and the world has arranged for it, inasmuch as milk is able to bear a very great resemblance indeed to an etheric structure. Milk is a substance which really still has an etheric body and because this substance, when it is taken by the child, still works up into the etheric, the astral body is able at once to take hold of the milk and then there can arise the close inner contact between what is thus taken in and the astral body and ego organization. For this reason there is an inward, intimate connection in the child between the external foodstuffs and the inner organization of spirit and soul.

In the whole way in which the child drinks milk you can actually see how his astral body and his ego are taking hold of the milk you can see it with your very eyes. And now, as a physician, you must realize the remarkable process of working up what is going on. On the one side, meditate in mantrams, letting the mantram work upon you, freeing your forces of soul on the one hand; and on the other hand, meditate simply upon the child. Picture to yourself how the being of spirit and soul comes down and makes its way to the physical foodstuff, ignoring the model to begin with, and then picture what is going on between the being of spirit and soul and the foodstuff—a process that is now directed in accordance with the forms contained in the model. If you form a true picture of an excessively strong working of the spirit and soul, the picture crystallizes into that of scarlet fever. A picture of a too feeble working of the spirit and soul which wavers in the face of the model and becomes the picture of measles.If you picture these things in meditation you carry over ordinary meditation into medical meditation. It is dreadful that people today want to grasp everything with the intellect. In medicine really nothing can be grasped with the intellect. With the intellect one could at the very most grasp the diseases of the minerals—and there it is not a question of curing. Everything medical must be grasped by direct perception and the faculty for this has to be developed.

You cannot notice this process in a grown-up person. The digestive tract takes over the foodstuffs—it is a process transacted inwardly; whereas in the child, astral body and ego take over the foodstuffs. Unfinished forms of human nature have there to be directed and fashioned in accordance with the model. When you meditate upon the child, you see a mighty metamorphosis going on. You see the spirit and soul lighting up, as it were, and the in-taken foodstuffs cast into darkness and shadows; you see there how the second man is formed out of light and darkness, in colors, as it were. You see how the pre-earthly in man is a brightness and how the external foodstuffs are a darkening. In the child a brightness comes upon the darkness, a brightness that comes from the pre-earthly. The milk goes in as darkness. The brightness and the darkness together give rise to manifold colors. What is white in the physical is black in the spiritual; always the opposite.

These things make it possible for the ego to be active in quite another way than is usual in life. What a feeble effort it is that we make in the act of ordinary, intellectual thinking. Intellectual activity is man's greatest weakness. He simply carries one concept to another. But if you observe the child in the way now described you will meditate in such a manner that your ego organization is thoroughly involved in the effort.

These things, in their further course, must also be heeded in our pedagogy. In a school like the Waldorf School we have children between the ages of seven and fourteen. At this age things have changed. The second man has been developed. The child before us has been molded out of pre-earthly existence according to the model that has been cast off; forces of heredity, naturally, have remained in the child. They have been brought into the model, into the imitation of the model. The child is now much too unearthly. For now the forces that come from beyond the earth have worked on the child with special strength and the swing of the pendulum has gone to the opposite side. Formerly, this was externally visible in the human being; he was entirely the product of heredity. Now that which is to be seen externally has arisen entirely from within. It is the external world that has now to be mastered. What has hitherto worked without consideration for the earthly world, with consideration only for the human model, must direct itself to the outer world. Between the seventh and fourteenth years, astral body and ego organization must work in such a way that this super-earthly being is again adjusted to the external conditions of earth existence. This process has its culmination at puberty. At that age the human being is placed wholly within earthly conditions; he enters into his relationships with earthly conditions; the earthly is membered into his being. Therefore the element of greatest importance in the generation of the second man between the seventh and fourteenth years is what the human being brings with him from pre-earthly existence. For this reason his own specific karma only begins to work after puberty. Then the earthly works in. A culmination is reached at puberty and the third man now begins to develop.

The second man—so far as the substance is concerned—is thrown off and the third man is developed. The process does not reach so far as actual form, it only gets as far as life. If it were to get to form, we should get third teeth, because the human being is now governed by external conditions. Within these outer conditions it is the case that the human being again takes in what is extra-human. When he was being governed by the model he was directed entirely in accordance with the human. So long as he was governed by the model he was governed by something passed on by heredity. But in this there lies, in reality, something that is dried up. Since the separation of the sun it has really broken off from the root of his being and is dried up, withered. Therefore the forces of heredity contain the most pathological forces and when he is governed by the model the human being really absorbs innumerable causes of illness. He absorbs few such causes during the period after the change of teeth because then he is governed by the external world; climate, everything contained in the outer air, etc., are less harmful. Between the seventh and fourteenth years the human being is healthy; then again there begins a period when he is again susceptible.

All these conditions must be observed in such a way that you have the picture of man in your mind. If you have this picture of man in mind, then you also meditate rightly. Then you will be able to combine what you learn with what you meditate upon and what you have learned does not remain theory but becomes practice, because you uncover the power that enables you to perceive these things. This is what is so urgently needed today. It is impossible to achieve anything in medicine so long as we persist in thinking that evolution goes forward in a straight line. The human being is in reality constituted from separate streams of development which take their course in periods of seven years; what comes later is linked to what is earlier; it is not a one-sided continuation but different conditions are always intervening. Continuous evolution in this sense, where the earlier alone is the cause of the later, is only to be found in the mineral kingdom, less in the plant kingdom and least of all in the human kingdom.

Let us try to picture the plants. How do people proceed today when they picture the plants? There is the soil of the earth. The seed is pictured as being laid into the soil and then the plant grows out of this. People are naive enough to think as follows: Hydrogen is a very simple molecule, consisting of two atoms. All kinds of things are imagined to form combinations. Alcohol is certainly a very complicated molecule. Carbon is there combined with hydrogen and oxygen and then one has something more complex. And now there come still more complicated substances with more and more complicated molecules. There was a period during the eighties and nineties of the last century when the titles of these were very complicated, consisting of more than three lines in length. Yes, the molecule has become terribly complicated! And now still more so. Then it becomes a seed, and a seed is a most highly complicated combination. Then the plant grows out of the seed. But all this is nonsense. The basis of the seed formation is, in reality, that earthly matter tears itself away from the principle of structure and passes over into chaos, becomes chaotic, contains no more forces of matter in itself. Then, when no earthly structure is present, what is working out of the cosmos can assert itself. The cosmic declares its readiness to mirror the cosmic structure in the minute. In the seed formation the “nothingness” asserts itself over against the earthly and the cosmos works into the nothingness.

Frau Dr. Kolisko could tell you an interesting fact which entirely confirms this. During investigations into the function of the spleen we took small rabbits and excised the spleen. In spite of this the rabbits were quite well. They did not die of the operation, but a long time afterwards, from colds. It was quite possible to see how the rabbits live on without the spleen. When one of the rabbits died, we were able to see what had happened and in the place of the spleen there had appeared tissue which had assumed a decidedly spherical form. What had really happened? We had excised the physical spleen and by doing this had artificially driven earthly substance into chaos, made it accessible to the cosmic forces, and something resembling a seed formation had come into being. There had arisen, in an extremely primitive form, something that resembled the structure of a seed—an image of the cosmos. This quite harmless vivisection, therefore, confirmed a matter of great significance, for this is what appears to spiritual-scientific observation.

Take a quartz crystal. It is an earthly thing. Why? Why is the quartz crystal an earthly thing, retaining its form really in a very pedantic, rigid way? The quartz gets its form from an inner force and if you break it apart with a hammer the single parts always retain the tendency to be six-sided prisms, self-contained, six-sided pyramids. This tendency is present. You can as little rid the quartz of this tendency as you can get pedantry out of a man who is pedantic by nature. You may atomize a pedantic person, but he will still remain pedantic. The quartz does not allow itself to come to the point where the cosmos can do anything with its forces. Therefore the quartz has no life. If the quartz could be pulverized to such a degree that in the single fragments it no longer had the tendency to be governed, in the single fragment, by its own forces, something living and cosmic would grow out of the quartz. This is what happens in the formation of a seed. In the seed, matter is driven out to such a degree that the cosmos can intervene with its etheric forces. The world must be seen as a perpetual entering into chaos and again an emergence from chaos. What is contained in quartz also came at one time from the cosmos, but it remained at a standstill, has become Ahrimanic. It no longer exposes itself to the cosmic forces. As soon as anything enters into the realm of the living it must always pass through chaos.

This again is something which will help you to meditate in the sense of medicine. And you can also picture the developed plant—how it grows from leaf to leaf, and so on. You come to the formation of the seed in the fruit. Whereas you otherwise picture the seed plant as brightness it now becomes dark, quite dark. Then again comes the light, when the forces from outside take hold. In this way, too, you can make an imaginative picture from the being of the plant. When you are aware of an object which you call “plant”—then it is an imaginative meditation. You should not remain in the sphere of the intellectual but in the sphere of the concrete, inner picture. The intellectual element is merely there for the purpose of presenting what is known, in the form of thoughts.

Suppose you write down the word Menschenkind. This word is taken from something that has been perceived. Very well. The word Menschenkind reminds you of a Menschenkind (a human child). But suppose you take the word and say: I like the i, so I will put that first, I like the n, so I will put that next, then the sch and so on. You can put the word together in a different way but nothing that you can make anything of will come out of it. This is what people are doing with concepts all the time. The concept is only the spiritual term for the perception. People separate and combine concepts and think in acts of thinking. They do this, too, when they are observing the external world. They cover up observation with thinking and so they live today outside reality. This is possible as long as one is working with the science that stands outside reality, with geometry and arithmetic. But if we want to go in for medicine we cannot stand outside reality. If we do, then we also stand outside reality in medical practice itself.

My dear friends!

Allow me to say a few words, which are meant to be, so to speak, an interpretation of the moral and financial balance sheet that has been presented to you today. I would like to tie in a few things that I am convinced are intimately connected with this balance sheet, but the connection cannot always be seen immediately if things are not considered thoroughly.

I would like to start from something very obvious, and draw attention to something else here: the fact that the anthroposophical movement, of which the Goetheanum here is the external representative, has recently become very widespread without the movement itself having done very much directly to popularize it. Little by little, anthroposophy has actually become something that is widely taken into account, and this is precisely because people have become aware of it from the outside and have studied it. As a result, it is really already part of all the various efforts and struggles that are being waged within civilization today. This can be seen quite clearly. We couldn't have changed that. For it is precisely in the circles where anthroposophy is widely discussed today that we have basically done nothing, but have endeavored to maintain the original impulses, to work more and more in a positive way towards the given treasure. And of course it would have been different – despite some enmities arising from the movement – it would have been different than it is now, when we are exposed to the broadest public to such an extraordinary degree. But this factor simply has to be reckoned with, and in this respect the recent Congress of Vienna was particularly characteristic. There we were, if I may say so, in full public view, and we were also in public view in front of numerous people who, with regard to what is necessary to build civilization, to rebuild civilization, are also asking themselves questions.

It is quite clear today – and this must also be said in this circle – that one thing is quite clearly noticeable when one observes life on a large scale. It is noticeable today that in Western countries there is a conviction, perhaps not yet very strong, but clearly emerging, that the old cultures that have developed within Central Europe must be ferments for a spiritual reconstruction. The West's antipathy towards the spiritual life in Central Europe will decrease, while political antagonisms are currently still on the increase. Although other symptoms seem to indicate the opposite, political antipathies are steadily increasing. The same is not true – even if it is less noticeable – of the sympathies for that which can become effective in the spiritual realm in Europe for a healthy building up of civilization.

Yes, my dear friends, there are many things to be considered. I will first draw attention to just one detail. I will single out the special reception that the three eurythmy performances have now found in Vienna. If you have an ear for these things, you can distinguish between them. The reception of eurythmy in Vienna was the warmest imaginable, the warmest that has existed so far; even if it was not perhaps the most outwardly striking, it was still the warmest because people were able to see the artistic aspect in general and because did not think of all the things that we ourselves - and I in particular in every introduction to the performances - emphasize; because it did not occur to them, because they were able to take it all in as an artistic disposition of the heart. The reception of eurythmy in Vienna is actually something that marks an epoch-making event within the anthroposophical movement.

And here we must take into account the fact that there is a strong urge today for the artistic element in anthroposophy to be developed. We ourselves cannot exert a direct influence on many things because of our working conditions, because we are absorbed by the things that already need to be done. But when, for example, a number of younger people feel the need to train in the art of recitation and declamation, and also in the elements of dramatic art, when it has become necessary for Dr. Steiner to hold a course here for young people in the art of recitation, declamation and mime, at the request of young people, then it is at least a sign that the striving, however little it may be apparent today, is present.

All these things must be treated with an extraordinarily strong objectivity, because, of course, the impulses that live in such things can also be expressed in a negative way, and in the moment when, for example, the artistic is led only a little on an inclined plane, in that moment all possible luciferic and ahrimanic forces are immediately set loose, and the matter leads into a false channel.

Therefore, it is necessary, especially on this point, to pay attention to the experiences gained so far, as could be gained through the previous operation. These experiences must be carefully considered, and in this area in particular, the always inhibiting criticism and even derogatory discussion, which is very common in our circle, must be avoided, as it leads to nothing but hindrance in the real advancement of the matter. Because, of course, something can be objected to in everything, and the critic can always know better. I don't mean that ironically at all; sometimes it can be better in theory, but it can't be carried out under the conditions that we are given. But it can't be carried out at all because it is mere theory and not really artistic practice.

Such things must certainly be taken into account: that attention is paid to what the personalities have experienced so far and what ideas they have formed [about] how things could proceed, personalities who have so far mainly been involved in the issues. And the others should help them more so that they do not experience inhibitions at every turn due to knowing better and the like, which can always be very easy. These are things that are much more connected with what you have actually encountered here in the balance than is usually believed.

I would like to point out another fact. You see, it is now very natural that when such congresses or university courses and the like are held, as was particularly the case in Vienna, people talk about it everywhere. It is only natural that the education should be discussed, that the principles on which it is based should be expounded, and so on. The Vienna Congress is of such great significance because, if it is properly followed through, the success we have had, first of all with the general public, can indeed prove a great blessing for the anthroposophical movement. 'If it is not capitalized on, it can of course - because it has led to things being so widely publicized - lead to a situation in which all the things that are now coming out of all corners with it will increase the opposition considerably.

You only have to consider the following in this context: in Vienna, despite the fact that such things were not sought – on the contrary, people were somewhat shy about them – outsiders have already published quite objective descriptions of what happened at the congress. But you must not forget that at the moment when something like this occurs on one side, the malicious and harmful opposition in particular makes full use of it.

I will mention just one fact. When I was traveling back, I had a somewhat longer stay in Linz, where I bought a newspaper. You do it in such a way that you go to the kiosk, pick up a newspaper, and you can have the most interesting experiences. There was an article in it called “Steinerism”, and the article was written in such a way that it wanted to show that the congress in Vienna could show the harmful aspects of Steinerism in particular, because if you go to Germany, things are worked a little more tightly there, and then more of the beneficial aspects come out. But when you come to Vienna, everything is immersed in sloppiness, the writer of the article says, and so you perceive the special form of sloppy Steinerism. And so you can see in the sloppy Steinerism just what is really wanted. And then it is peeled out; what is actually striven for in Waldorf school pedagogy, and in fact in the form that is said: the essence of Waldorf school pedagogy consists in homosexuality.

Now, my dear friends, you see, this is carried out in every detail, and so in a relatively widely circulated daily newspaper, people are taught the judgment: Don't make any sacrifices for this Waldorf school movement, because it's just a mask for spreading homosexuality.

Now, my dear friends, these things must of course be carefully observed. I could also illustrate what I am saying to you with other examples. One need only be led, by chance or by one's karma, to become aware of such things. For example, I once had to wait for something to happen in Vienna during the last days, so I went to a coffee house to avoid waiting on the street. As I still find it most useful on such occasions, I took a fair number of newspapers. The Congress had just ended. The newspapers had a lot to say about the conclusion of the Congress. But a large part of what appeared there in the way of reports was not written in such a grotesque style as the article that I then found in Innsbruck – not in an Innsbruck paper, but in a Viennese one. This grotesque style was not achieved, but nevertheless nice things were said from various sides. And some of the newspapers that had previously published objective reports then thundered from a completely different corner.

I emphasize this because it should be understood that the word has a much greater significance; that I always say that one should know how things live in our age, how things work, otherwise one cannot really [be familiar with the realities]. Of course, in anthroposophy the impulses are so strong that one does not need to take out one's earplugs, but can go through the world with them in. But one can no longer do that when the anthroposophical movement has spread so much without our doing. And so we must see to it that we ourselves find the possibility of finding our way, while remaining constantly alert and constantly taking into account everything that is happening. We must simply come to find our way. When you look at the bigger picture, it is quite confronting. That civilization cannot continue as it is today, as many people think, is becoming fully clear to other people. That is why the most beautiful alliances are being formed today, with the most beautiful programs.

Now I have been completely convinced of the following in recent times: We have certainly also found a certain number of people at our Congress of Vienna who, through this Congress of Vienna, have become aware that we are not making any progress with the old way of thinking, that it is necessary for a completely new and spiritual approach to come. It is precisely because of what was done and implemented at the Congress of Vienna that numerous people, certainly enough people for such a congress, have come to this conclusion.

If these people have now come to this conviction and now want to translate this conviction into practical life, then, my dear friends, what has always been there on a small scale also emerges again: these people do not join the Anthroposophical Society, but they do join another of the covenants, whose external leadership, whose external organization, whose external collaboration of members they like better. So that we actually - we can say it, and today I am saying it quite decidedly, because it has come to me so decidedly in recent times - so that we actually now often work in such a way that we thoroughly win people over for the facts, but they do not join us, but enter into the other covenants that are currently being founded. So the material success is actually not lacking. You can't even say that people don't want anthroposophy, because they do want it, and those who enter into the other alliances are sometimes very good anthroposophists, they just don't join us. I'll leave it to you to think about the reasons for this, because that will be the useful thing in working out an opinion for yourself.

But now I would like to start calculating. I believe that a great deal of money is being spent today to stage such alliances, and quite a lot of money is flowing into them. I am convinced that we could have this money if our cause were properly managed. We don't get them. We could very well build the Goetheanum with them and continue to operate it if only we understood that people really join us, and don't join other [societies] after they have been convinced by us.

To do this, however, we must really pay attention to the only specific thing, we must not pass by the single specific thing. And so it must be said: other alliances are relatively successful in raising and collecting sums of money from the broadest circles. If you were to see in detail how we have been offered the opportunity to continue our work at the Goetheanum in recent times, then, apart from the respectable beginnings in raising larger sums from individual smaller contributions, the main thing that has helped us so much comes from a very few individuals, who must be approached again and again, and who have indeed given their all. So we should not be deceived by drawing up statistics according to country and so on. It is individual people who have actually helped us decisively so far. And that is what prompts me to think with an extraordinary feeling of gratitude of those individual personalities who have really understood in an extraordinarily sacrificial way to make possible the continuation of the Goetheanum building and what is connected with it.

But since I am convinced that many people who have worked in this extraordinarily sacrificial way have actually given their all, I also believe that we are currently in a particularly critical and that attention must be drawn to the moral foundations of our balance sheet, in such a way that we should take into account just such things as those I have just mentioned.

You see, my dear friends, the fact of the matter is that, given our membership, it would be absolutely possible for the journal Das Goetheanum, which appears here – and which, of course, viewed from the outside, has emerged quite respectably in relation to how other journals emerge – but that a journal like this, which actually provides an extraordinarily good picture from week to week of what is happening spiritually here, it would be possible, through our membership, for this journal to have ten times more readers than it actually has, if it were sufficiently taken into account. If people were sufficiently aware of what is actually involved in the simple fact that this magazine, Das Goetheanum, exists and is so well managed by our dear friend Steffen, if people were aware of all that is involved for our anthroposophical administration, I would say, then I would be able to do something extraordinarily good through these moral impulses, I would say.

For there is no doubt that someone could easily say that they know better: one article should have been published, the other should not have been published, and so on. I do not disagree with someone who says something like that, of course. But if the necessary support were there, which would simply consist of our being in the thick of it, really making DasiGoaheanam min an extraordinarily widespread magazine, then, in turn, the support that would be provided by that would of course make it possible to do better and better. These are, of course, things that point to the remote, but they are related to what should actually be considered above all: that we now interest the world in our sense, so that people also learn to know what the reality is of something like Waldorf school education and the like.

Do not underestimate this: if – well, I cannot say anything very decisive in this regard – but if, for all I care, a hundred thousand people read after the Congress of Vienna has concluded: It has become quite clear in Vienna that Waldorf school education is based on homosexuality. So it has been read by a hundred thousand people, and it only helps if we do not have these hundred thousand people, but other hundred thousand people who now approach things as they really are. It is much less a matter of repeatedly dealing with people who cannot be convinced, but rather of reaching the others who do not absorb the opposing poison in this way. There is no need to deal so intensively with those who might express such views, unless it is a matter of defense. No one can believe that someone who expresses such views can ever be convinced.

Not true, I have discussed it on a variety of occasions; I have discussed it very clearly when some person has once again spread the nonsense here about my magical effects on the German Kaiser and so on: there is no point in dealing with those people, whose worth is known from the outset, because they have such an immoral basis for their judgment. It is just as necessary, of course, that we spread our good things among people in every direction on the other side. And in this direction, we cannot say that the first condition, an awareness of these things, is present. There is no awareness of what it actually means to have something like the magazine Das Goetheanum. I think it is absolutely necessary to become aware of these things first, then we will really make progress. Our work begins with becoming aware of them.

In Vienna, we discussed with friends from various countries the possibility of financing the construction of the Goetheanum to such an extent that the sum is available annually that is not only necessary for the expansion, but also to to avoid constantly going around with a collection plate for every single thing, such as for eurythmy; so that the Mystery Dramas can be performed again, and so on. In doing so, it is really necessary first of all to consider these things in such a way that one does not say: the Mysteries should be performed. They will be performed as soon as it is possible. But this possibility really also requires that one does not, I would say, always have to worry from eight days to eight days about how to raise what is needed for the construction, or how to stretch and so on.

Rather, it would be necessary for us to find ways of approaching the people who, I might say, are springing up like mushrooms; people are saying: There is nothing to be gained from all the economic chatter and all the politicians are doing; the task today is to create spiritual movements. People who say this are springing up like mushrooms all over the place today. Of course, they may disagree with this or that; they fully recognize the practical work of anthroposophy, but when it comes to whether they join us or somewhere else, they join somewhere else, because, after all, [gap in the text]. Think for yourself about things, how sometimes things approach in such a strange way, how often they are so strangely barricaded, so full of clauses, not in the principles, of course, but in practical application. It is difficult for some people to get through some of the things that come their way when they should approach our movement.

Of course, we really have to pay attention to this if we don't want to have to start the managing director's report last year by saying that last year it was pointed out that the progression is declining and that we can only talk about adding around 290,000 francs to the value of the Goetheanum. Since the construction of the Goetheanum was stopped, we have only had to account for the administration of the remaining funds up to the last few months before the construction of the Goetheanum was stopped, now to those people who are still interested in the past. Please do not take this as an exaggeration. If things are not taken in hand energetically, a report like this may well be the beginning of a new tradition. For the critical moment to which I have referred has certainly arrived. But I have had to point this out in previous years as well, for I would say that the basis of our accounting is more spiritual than material.

I am always extremely reluctant to have to make such a statement, which some might call a diatribe, but it is absolutely necessary, and I am fully convinced that it is fully compatible with my deepest gratitude to those who work with me at the Goetheanum. It is indeed the case in the anthroposophical movement that a group of co-workers has come together in the most dedicated way in all fields, artistic and non-artistic, and now works in the most self-sacrificing way, so that resistance in the work of this group can never be found in earnest. I am often confronted with the fact that whenever I ask why this or that has not been done, the answer is always: We didn't think of that! It will be done the next day; there is always the will to get things done. But it is more important, above all, to consider that things should be done more rationally, more economically.

You see, if I may speak for myself: the corrections for my books are very high! I can't get to them, for the simple reason that there are always other things to be done. It is quite natural that there are other things to be done; but when you look at a lot of things in more detail, the fact is that I am very often not asked at the decisive moment about things that are being conceived somewhere, that are being done somewhere. Then they happen. Then, after some time, they do not go any further, and then one is asked about the details. That is, of course, an endless matter.

I am not at all annoyed when I am asked about all sorts of things, but it must be the main things. It should not be the case that I am not asked about the main issues, and then have to negotiate about the secondary issues in endless meetings, by which I do not just mean those of the “coming day” and the “future”; it is not the case that I am referring to these in particular. Rather, I mean that it is necessary, now that we are really facing such enormous demands from the public, that we now do things with a certain rationale, that they are considered, and that they are done in such a way that they are not just done out of momentary ideas, but that they are really done with a certain overview. Otherwise, the same thing will happen that has already become a calamity within the anthroposophical movement.

You see, something like the Congress of Vienna is particularly evident. The Congress of Vienna is closing; the most urgent requirement is to make it count. This commercialization consists, of course, in evoking a correct judgment in the world as to what the Congress had as its content. And then it is a matter of this being done by people who are collaborators. At the moment when one needs new collaborators, because the old ones have simply been overworked, it is no longer possible. In our case, the matter very often comes to a halt due to the fact that we have a number of exceptionally good workers in a particular field; when their number reaches a certain size, the result is not that the circle expands, but that people overwork, as is the case with such bodies, say, as the Waldorf school teaching staff and the like. People overwork themselves; and of course, overwork does not make a person more resilient, but less so.

Today, of course, there is the very aggravating fact that if it were a matter of founding new Waldorf schools, we would face a major difficulty. If someone were to give me, say, fifty million francs to found new Waldorf schools immediately, then things could be done very well. But if there are constant calls for Waldorf Schools to be founded without the fifty million francs being available, for instance through the establishment of a world school association, then we face the greatest difficulty of all: we cannot find teachers. If you want to found Waldorf schools today, you have to create teachers who are truly capable practically out of thin air. It is even extremely difficult to expand the teaching staff of a Waldorf school in an appropriate way.

My dear friends, I would like to illustrate to you why this is the case: You see, with the current state of the anthroposophical movement, it is simply not possible for me to deal with each individual teacher as much as is necessary to hire a single teacher here or there. It is absolutely impossible. It is not possible. The moment we are in a position to offer a joint course again for, say, a hundred or three hundred teachers, then we can do it again as it was done at the beginning of the founding of the Waldorf School in Stuttgart. Then the matter is settled; then we can move on. But for that to happen, we really need to be able to hold courses that are embedded in the bigger picture. As the movement stands today, it is impossible to fragment our energies in the way that they are fragmented when things go the way they do today.

So if there are fifty million available to found Waldorf schools, then many can be founded; because teachers are available, they just need to be trained first. You need a teacher training background and so on. And those who are the best teachers in the world today need to be trained first. If someone wants to become a teacher today, they say: they want to take the course that was held for the Waldorf school back then. That is all well and good, but it is not the same as three weeks of real teacher training! Then you would have the opportunity to establish a whole series of Waldorf schools. But if you have to do something on the side in the meantime, you face the greatest difficulties, then it simply does not work. And so you will simply end up having to keep replying, “I don't have any teachers,” to these constant small advances.

What is important is not the utopia that I am creating here, but rather my firm conviction that it can be done; but the most important things always fall through, they are rejected. The World School Association was clearly rejected in its founding. They didn't want it. But it could have helped us, because if we had really launched the World School Association as it was meant at the time, we would not have membership fees for the World School Association of fifty francs, but of five or even one franc. If there is the necessary reality behind it, then we can move forward, we can form public opinion, and that is where it must start. That is where the matter lies. We must be able to form a public opinion. Now the matter always comes to a halt because we can, to a certain extent, place personalities in the places where they need to be placed, that they overwork themselves there, and that we cannot draw on forces from outside, because of course that depends on the most diverse circumstances.

But, my dear friends, these conditions also mean that, in each individual case, when you want to bring in this or that personality, you are faced with the question: how do you pay them? And that is where it stops. You simply cannot pay them under the current conditions. You have to let them go. These are the things that must therefore be taken into account.

Marie Steiner: I would like to mention that no one has ever gone around with a collection bag for eurythmy, so as not to cause any misunderstandings. For theologians, for everything possible, one has already gone with the collection bag, just not for eurythmy.

Rudolf Steiner: That is not quite what I meant. When one says “to go with the collection bag”, it does not mean that one actually goes from one person to the next with the collection bag.

Marie Steiner: But it is easy to get that impression. I would like to take this opportunity to mention that teachers are often asked to come to various German cities to teach eurythmy. Everything is agreed, even the rather low remuneration, and then when the time comes, they are told: No, we need the money for the theologians or for the schools or for the lecturers, so please stay at home.

Rudolf Steiner: Going around with the collection bag means that the money is raised from corners that would otherwise not give anything, but which have to be sought in such a way because people do not think about the fact that these things also have to be provided for. By “collection bag” I mean that the funds have to be raised. If, as unfortunately happens time and again, a eurythmist is appointed far away and people realize how much it costs when they see the bills, then the money has to be found somehow if the people are to be sent there. That is how I mean it, that you are constantly worrying about how to get the money together for the most important things.

Marie Steiner: It would be no use at all, because for people everything else is more important than eurythmy. They have even found that something that was already intended for eurythmy has to go into the school!

Rudolf Steiner: It is indeed the case that things have to be done in this way all the time.

Marie Steiner: I have even been told that the clothes are not beautiful enough on the stage.

Rudolf Steiner: But they are very beautiful!

Marie Steiner: I am taking this opportunity to mention this for once.

Rudolf Steiner: Those who grumble are the ones who can pay the bills! Isn't it true that we actually have to go around with the collection bag for the most important things – I don't mean that in a derogatory way – that we have to go around collecting. We have to go around with the collection bag for the most important things. If I express myself in this direction, then the collection bag will also be abolished, but don't think that it offers a very uplifting sight when I now have the collection bag in front of me every time I leave the carpentry workshop! I am not saying that – except in special cases – anything of significance goes into it, it is not really noticeable. But in any case, it is not an uplifting sight. However, I would like to add, when making such a comment, that it should not lead to the elimination of the collection bag at the door or even just for oneself.

Yes, it is the case that recently we have found the courage for everything except for the things on which the anthroposophical movement was built. We have found the courage for many peripheral things, but not for the things on which the anthroposophical movement was built, and of course these are the things that would have to be taken into account in a very decisive way.

I do not have high hopes when I say this, because I have said it here almost every year and people simply do not believe it. They think it is a propaganda speech, like the ones they already hold! But now, the things that are happening are, on the one hand, extremely encouraging, but on the other hand they are really not being seen in the way they should be.

Yesterday, for example, I was confronted with a fact that really speaks volumes. I was confronted with a fact in the most beautiful way, so that I have to acknowledge that it was brought to my attention; but it does have its downsides. It told me yesterday: It would really be appropriate for a pedagogical course to be held for Swiss teachers. This is something that is of the utmost necessity.

Yes, my dear friends, not too long ago I held a pedagogical course for Swiss teachers in Basel. There was almost no one in it. Here, too, such a course was added at Christmas. Everything was there; they just failed to even look at the things, to take into account that they were there! They didn't even bother to look at them. But that's not true, you really can't just think of a pedagogical course for Swiss teachers, where there would certainly be a number of people. But it would still not lead to what I mentioned earlier – that you could really win over teachers and make progress in the Swiss school movement.

There must be an echo, a support within our movement. People must take an interest in what is happening. And this interest is of course lacking, despite everything, it is not there. And that is why, for example, something like this will not be reported, will not become known in the world, that eurythmy in Vienna has had such an elementary success and the like. Our members also go there and are witnesses to such things. But at most they find that the clothes were not beautiful enough, that they could be even more beautiful, but then they do not pay for the expensive clothes. The positive things are not emphasized, which should really be presented to the world, when we are on the other hand obliged to go before the great public.

Of course, it is due to some things that are already connected with our anthroposophical movement! But it must be emphasized again and again, so that something is thought in this direction after all, so that one really understands when something like this is demanded of us, that we have to work under the most unfavorable conditions. We will work. But the damage will become apparent, and the damage will not lie in the matter, but in the fact that we will only ever be able to have a small circle of employees who overwork and ultimately cannot catch their breath. And then we find no interest in the fact that things are like that, but then the criticism sets in, and that this is considered to be in the matter after all, not in the surrounding conditions.

This is what I would like to see propagated, I would like to say, to tell people again and again. Otherwise, we end up with a report like this: After we completed the construction of the Goetheanum so and so many months ago, at this year's annual meeting we can only report on the administration of the last funds. Repairs cannot be carried out because we have no money. We are therefore also faced with the sad fact that what has already been built will fall into disrepair and so on.

Serious thought should be given to how such a report can be avoided! I regret that I have spoken out of turn again this year. But those who have been devoted co-workers in all areas should accept my most heartfelt thanks. Because it is not at all a question of not working extremely hard, but rather of the fact that we see ourselves as being constrained in every way when it comes to really drawing the consequences of what one begins. It is certainly the case that the things that are done are good. But when something arises – I don't want to mention a positive thing – when something arises that is supposed to come out of the anthroposophical movement, then the money for it has to be sought from outside, from those who are outside. But the reasoning is always done in such a way that with each new foundation, the anthroposophists are now being shelled out and thus, of course, have no. have any money for the things the Anthroposophical movement was actually built on.

I don't want to cause misunderstandings by not naming the individual things, but it always comes back to the fact that this or that is justified and that one says: It is an urgent necessity of the time. If it is an urgent necessity of the time, then one should approach those people who are not exactly anthroposophists, but for whom one wants to fulfill an urgent necessity! And when you point out this urgent necessity, people come back and say: No one has given us much, the amounts are quite minimal; but with the anthroposophists, we have repeatedly found the opportunity to get this or that out of it. That has been the order of the day lately. Then it comes about that there is money for everything, but not for what the Anthroposophical movement is actually based on.

We are put before the public and have to fulfill the conditions of the public. We have to get to the point, my dear friends, where those who approach us say: Well, yes, there is so much evil talk about anthroposophy in the world, but actually they are quite nice people, and you can even talk to them, while everyone thinks: They are such arrogant people that you can't talk to them at all. You can see for yourself: It is possible to talk to them.

But as a rule it is not so, rather one hears again and again from the outside: I had the best will to deal with this or that person, I also approached him, but, oh dear! He has done a number on my corns! Yes, that is something with which I hint to you in pictorial form what I find in many cases, namely that people say: Anthroposophists always hold their heads so high, they are so arrogant that they then don't know where they are stepping, and then they usually always step on your corns. We prefer to go where they curtsy and don't step on our corns.

That is, in a very narrow-minded picture, what is repeatedly found. The chapter “The arrogance of anthroposophy” is something that could fill very thick books, not just individual essays. And if I were to tell you more details – I will take good care not to – but if you ask: Who has been arrogant again?, then those are named who, when I speak of arrogance in general here, are terribly astonished at how it can be! That is what one very often experiences.

Please do not consider this address as a diatribe, but as a confidential message that is not given because someone wants to give someone a piece of their mind, but because they would like them to work together in the right way, and it is believed that in the future they will think less about their own interests and many other things, but more about the problems of other people.

Emil Grosheintz: Since no one else has requested the floor, I believe that the meeting can be closed.