The Rudolf Steiner Archive

What we want to attain through esoteric exercises is to concentrate completely on one thought and afterwards to let an empty space arise in us and to wait for what flows to us as a result of our meditation What we attain thereby depends on the intensity of the perseverance that we have applied to this. One might think that one gets ahead faster by changing exercises, but the most profound esoterics have always said that they got the furthest by doing the same exercise with patience and perseverance for years.

One might get a spiritual exercise from someone and then not see him again on this earth. But if this exercise is done correctly and the pupil's karma is favorable, it can last him a whole lifetime and bear fruits for him until he finally finds his teacher in the spiritual world.

When an esoteric applies forces to his inner development, he'll notice that certain bad qualities had become more manifest. One of these is criticism, but an esoteric should realize how this desire to knock other people down arises. We heighten and intensify our egoity through the exercises, and criticizing is a desire to assert oneself, a wanting to be something special, a need to separate oneself. An esoteric loses interest in many outer things that he paid a lot of attention to previously. This goes so far that some esoterics have the feeling they can't see as well as before.

Most of them also complain that their memory isn't as good. But as we pointed out in previous classes this not paying attention to one's environment is a mistake. It can happen that someone doesn't do his exercises intensively enough to fill the inner emptiness with spiritual content, which he now no longer wants to fill with his previous interests. This gives him an urgent feeling, a driving restlessness, a need to fill his inner emptiness from outside. Then he's easily tempted to criticize outer things. In a way, this criticizing is understandable and justified, for after a man first closed himself off from the outer world and now steps out of himself again, he would like to assert himself against the world. But there's an egotism in this that should be suppressed together with the criticizing. When we attain this the forces that we would have wasted otherwise will turn inwards and fructify our soul life. The need to separate himself is something that's quite justified for an esoteric, for he can only make progress in solitude. The feeling of loneliness is unbearable for most ordinary mortals, but an esoteric should learn to tolerate solitude. This promotes his esoteric life a great deal. A man who longs for company dissipates his forces through this longing. It's as if this longing sprayed out from him in all directions He should gather thee forces and turn them inwards instead. That way he'll gain a great deal.

An esoteric must bring two qualities into equilibrium like pendulum swings, first the tolerance of solitude, that is, the strengthening of egoity, and secondly complete devotion to the duty that approaches us from outside, to the point of self-sacrifice or the forgetting of oneself. When we've gotten to the point where our heart longs for solitude in the midst of our surroundings, where the latter makes us suffer and we nevertheless give it our full, devoted love—then we've attained the unification of apparently contradictory qualities.

A third thing we should practice is to be silent about our esoteric experiences. An undeveloped man almost explodes if he has to keep a secret, and he feels very relieved if he can get things off his chest. But an esoteric should consider that this force that threatens to blow one up must be a very strong one if one prefers to store it up inwardly. That's why it says, “Learn to be silent and you'll get the power”—that is, the power to rule things within one. For instance, an occult investigator can perceive how much stronger a man gets when he has to suppress the telling of a secret for some reason. Say that a man has something on his soul that he would like to tell a friend. Intending to rush over to him, he meets another acquaintance at the door, but he doesn't want to tell this one about it. Later it's too late to go to his friend, so he has to suppress his urge to communicate. An occultist will see that the soul in such a person has developed a force that wouldn't have arisen if the man had fulfilled his wish to make his communication. The saying: “The mouth speaks out of the heart's abundance” shouldn't apply to an esoteric.

It might sometimes be good and appropriate for a nonesoteric to tell all, but not for an esoteric. By communicating his innermost feelings and thoughts, he sprays out forces that would have been very necessary for his soul. Every time we're able to keep thoughts and feelings to ourselves, especially ones that are connected with our esoteric experiences and difficulties, we acquire a soul force that we can't lose. One should speak about universally human things and about things that can be useful to people, but not about one's own affairs that are nobody else's business. Where does this need to communicate come from anyway? We seldom feel the need to go to other men because we love them selflessly, but usually because they have qualities that give us something. We should also drop the wish to be coddled. We should be grateful to people if they treat us badly, because then we can exercise our tolerating forces. We should try to love these people anyway, and we'll then notice that this is the right thing to do. An esoteric should also stop complaining. What does he complain about? Mostly about the thoughts that storm in on him from all sides when he begins his meditation. But he should be thankful for this and look upon it as progress that he notices how real the thought world is and that it can assert itself like this. He should just oppose it because he'll get stronger thereby We should figure out how these thoughts do it, look upon them as models of how we can concentrate ourselves and tell ourselves: We should immerse ourselves in meditation with the same intensity—then we'll attract spiritual forces that support us. It would be a very comfortable meditation if angels or other spiritual beings would come beforehand to sweep away the undesired thoughts.

Once an esoteric has overcome all of these qualities and has learned to speak the right amount, he'll arrive at what mystics called the portal of death, because he finds himself in the same condition as a man who has turned all of his interests away from the outer world as he gets ready to die. He has turned inwards or toward divine spiritual things. That's what's meant in the second part of our Rosicrucian verse: In Christo morimur; we die in Christ when we transform ourselves completely and turn toward the spiritual world again. Ex Deo nascimur: We're born from God and must incarnate in the physical. Then it's our task to develop so that we can say; In Christo morimur. We turn away from all physical things and raise ourselves to the spiritual that was always called the Holy Spirit, and in this we are reborn: Per Spiritum Sanctum reviviscimus. The verse that masters of wisdom and of the harmony of feeling gave us:

In the spirit lay the germ of my body.
And the spirit has imprinted in my body
The eyes of sense,
That through them I may see
The lights of bodies.
And the spirit has imprinted in my body
Reason and sensation
And feeling and will,
That through them I may perceive bodies
And act upon them.
In the spirit lay the germ of my body.
In my body lies the germ of the spirit.
And I will incorporate into my spirit
The super-sensible eyes
That through them I may behold the light of spirits.
And I will imprint in my spirit
Wisdom and power and love,
So that through me the spirits may act
And I become a self-conscious organ
Of their deeds.
In my body lies the germ of the spirit.

In our last few lectures we learned that our whole existence is guided by high beings who each in their own way work at world becoming and at our special human features. If we want to connect ourselves with them through concentration and meditation we must fill ourselves with a feeling of humility that can't be compared with the humility that we have in daily life, for this feeling of humility stands too high above every human comprehension, when we connect ourselves with these sublime beings who are also our teachers in the spiritual world. Later on, a man is able to distinguish between real beings and forces that radiate from within him. One can feel in one's heart whether what's seen comes from higher worlds or from within one; it goes through the heart with a warmth and excitement that radiate into it from the cosmos. For the heart is connected with Leo and the sun, and the warmth of these forces participates in spiritual vision.

Now what does it mean to be an esoteric? A man is placed in his karma through all phases of his earth existence. It's impossible for him to escape it, for the consequences of his feeling, thinking and especially of his deeds follow him irrevocably through all of his incarnations, be it sooner or later. He must eradicate the wrongs that he did here on earth, depending on the circumstances into which he's put through his incarnation. Divine guidance sees to this. Before a man takes his own development in hand, everything goes according to regulated laws that nothing can accelerate. But if he begins an esoteric training something quite different happens to him. He frees himself from guidance, takes his development in hand and becomes a different man qualitatively. Through what? Things that he previously thought were desirable mostly love their value for him, his views and attitudes change, and he sees that he often acted unsympathetically in the past. His feeling of responsibility now becomes much more subtle, and he tries to make his wrongs good in every direction, no matter how many outer and inner sacrifices it may cost him. The meditation and other exercises that are given to an esoteric transform his etheric body through daily repetition, assuming that he experiences them in the right way, that is, with the right feelings and through pictures that arise within. Thereby the etheric body gradually separates itself. After these exercises have been done patiently and by giving up one's whole existence for a short time each day, something wonderful will be faintly noticeable to the man on awakening which he can't express in word, for it's a very delicate feeling of an experience in the spiritual world from which he's just returned. After awhile, he sees colors rising before him in which forms take shape, and something quite unlike what he's used to seeing confronts him. At the beginning of spiritual development the things that appear are similar to things in our daily environment, and they often radiate out of our soul as the latter's qualities—so we shouldn't take them to be spiritual experiences right away. One should emphasize that esoteric training doesn't just make a man better. A man may have moral virtues and be ever so intellectually developed, and yet have disharmonious, bad qualities hidden in his soul that are usually varnished over by conventional morals. A man is really worse than one usually thinks. When a man takes his esoteric development in hand, his vices inevitably appear, and here an esoteric must use his whole strength to master them; he brings up his karma and accelerates it through his development. Let's understand this well for we've entered on another life's path; we've now become companions of our sublime spiritual guides who previously directed us, for now we direct ourselves and also take full responsibility for this.

People often say that it's nothing but egoism if a man wants to develop faster than his fellows. But that's not so. As soon as we realize that we have a divine origin and that we must develop ourselves up again to the primal source of our existence, to divinity, then it's even a sin of omission if we say: I don't want to participate in the Godhead, it'll lead me to the goal someday.

There's a lot of intellectual arrogance in a statement like that, for the Gods have laid the germs of our spiritual capacities in us, and when we're aware of this it must be our duty not to let these forces lie fallow or to leave their germination to the general stream of development. We must take the unfolding of our spiritual organs in hand ourselves, we must no longer let ourselves be led—we must become companions of our leaders. It's a difficult path. There can be no question of egoism here for we have duties with respect to the leaders who've previously shown us the path.

It's only natural that in the course of years our esoteric lectures should get ever more complicated and be built up on ones that have already been given. But since our esoteric movement is growing steadily the main disadvantage to this is that things get a little superficial. The ideal would be to have a small group that strives for ever more deepening. One way to counteract the flattening would be if new members would turn trustingly to ones who've been listening to these lectures for years and catch up that way. In general, it would be good if people would chatter less and think more about spreading esoteric teachings in our circles and also about taking them in. It's not the right thing for so many of our members to concentrate their trust so much on one person, that is, mainly on me as the more or less karmic instrument for the spreading of these teachings. Newcomers should turn trustfully to older members in personal and daily affairs, and only get advice from me in questions of esoteric development. Trust is a factor that's very important in the life of a lodge, and the ability to give advice increases in those who are asked for it. We have many physicians in our movement whom I trust completely, as can always be observed. Our members could turn to them in many health matters. There's a particularly strong esoteric life in this place and perfect work is done. Of course some polar disadvantage arise, especially through the coming in of people who don't realize what serious and sacred thing the esoteric life is. It should be impossible for someone who devoted himself to esoteric life to think of leaving it for an external reason, because that only proves how insincere his decision was right from the beginning. Karma creates a quiet destiny for some people the moment they become esoterics so that they can move their exercises into the center of their life. Others run into events which they can't bring into harmony with their esoteric life, sometimes to such a great extent that their esoteric life suffers from it. Of course, the ideal would be if we would irradiate our whole life from our esoteric center, if we had always directed our gaze at it. Something that especially harms esoteric development is the untested, superficial and therefore objectively incorrect criticism that we often direct at people. I'm not saying that criticizing is wrong, but it should always be directed to facts and not at people whom one doesn't happen to like.

Our exercises seem to be something very simple, and yet they're something that works on us more strongly than anything we can encounter in life. What do they bring about? Through them, we're supposed to loosen our etheric body from within and pull it out. At some point in our exercises it'll happen that we don't see, hear or feel anymore, and this happens through the loosening of the etheric body. There are many methods to bring it out, but such external methods that aren't based on meditation are harmful to organs, since the etheric body is repelled form outside, by the eyes, for instance, and they then suffer from this. Only some forces are loosened by meditative withdrawal, so that enough of them are left to maintain biological functions. When we get into this state of not hearing things, etc., we've left our physical body. Although many of us have been doing these exercises for years, we haven't been able to do this. Why not?

People get an uncomfortable feeling before they leave their body, so they resist this instinctively. A man opposed this stepping out of the etheric body more than anything else Even thinking about it hinders it. It's almost like a reflex motion, that one immediately recoils when this feeling comes over one. The reason one resists this is that when a pupil has developed enough intensity to leave his body, he suddenly realizes what a sublime, wonderful temple this body with all of its organs is, and then when he looks at what went out he sees that it's an ugly worm, and this worm resists, because he's shocked at his own ugliness. And then we realize how endless the path to perfection is.

We receive a force through our exercises, and this should pour out from within. Someone may tell us: Nothing is pouring in me. And that's not surprising if he doesn't do his exercises energetically enough and if he rates many everyday interests much higher than his esoteric work.

The first feeling that we get through the etheric body's loosening is a heaviness in the brain and in the whole physical body, which we feel is a weight that doesn't belong to us. We feel that this wonderful structure that's the greatest thing about us is weak and perishable. We made it that way. Divine beings made it increasingly perfect since Saturn, and the Saturn and Sun forces in it are upbuilding ones that would sustain it. But we got something into it with Moon forces, astral things, and earth forces, the ego, that turns these forces outwards in order to transmit percepts to the ego through sense organs. Now in the course of a pupil's training he feels that his senses are a destructive force, a poisonous substance that's inserted in his organism. Just as the astral body and ego were incorporated, so the nervous system, brain and senses had to be transformed so that they could not receive from outside what had previously streamed out through them from within. At this moment a man understood the real cause of death, and in the ancient mysteries one called this: Standing at the portal of death.

Now the I is supposed to make all the things it did wrong good again and to perfect all of its bodies so that we become a true man. It's true that the expression “man” is often not used in the high sense that really underlies it, but an esoteric should always look upon the making of himself into a man as his highest striving. So we should let all imperfect things die in the one whose name is so sacred to us that we don't name him, in order to come back to life again in the perfect, in the Holy Spirit.

Our occult exercises are supposed to bring us to imaginative knowledge. Not so long ago they had imaginations that could be understood by any pupil without further explanation. Today such imaginations must be explained in words, because very few esoterics would be able to understand them by themselves. An imagination will now be given here that's useful for any esoteric who has the feeling that he's not making any progress in spite of his efforts. The pupil should imagine that his teacher or master is standing before him in the shape of Moses, and that the latter asks him: “So you'd like to know why you're not getting ahead on the esoteric path?” “Yes.” “I'll tell you why. It's because you worship the golden calf.” Then the pupil sees the golden calf next to Moses. The latter lets fire come up from the earth that consumes the golden calf and turns it to powder. He throws this powder into some clear water and gives the mixture to the pupil to drink. A few centuries ago any esoteric would have been able to understand this image. Now it must be explained as follows.

When we go back in our memory, we get to a point where our memories stop and ego-consciousness began. What lies before that is what we made out of ourselves in previous incarnations and brought into this one. That's the golden calf that we worship without realizing it—our sheath nature.

The pupil should now replace the image of the golden calf with the image of what he was as a child, before he had an ego-consciousness. He becomes fully aware that what he feels is his ego is just a Luciferic effect. For, ordinary consciousness is based on memory and memory is a Luciferic force, since it's Lucifer's task to carry the past over into the present. If one strips oneself of what one has through ego-consciousness, then what remains is what we've brought with us from other earth lives.

Some people may feel that it's hard to have to think of themselves like that, but we won't be prepared to meet the Guardian of the Threshold without strict concepts like that.

Then the pupil should imagine that fire burns the child's form that he is; he's become a little bigger since then, but basically he's still the same sheath man that the child was, except that the illusion of an ego has been added. He sees how the form turns to powder, and this becomes a strong awareness that all parts of these physical, etheric and astral sheaths must become as indifferent to him as a pile of ashes, as indifferent as clay is for a sculptor before he's made something out of it. He must think away his physical body and its outer shape, his etheric body with its memory, his astral body with its sympathies and antipathies—or think that they are a pile of ashes.

One might not be able to put this into practice right away. It doesn't mean that one should suddenly hug someone one disliked, but when we carry out this imagination as an exercises, we must be able to get rid of all antipathies.

And the powder is thrown into the pure water of divine substance, the way it was before the Luciferic force worked on it. This is how the sheath nature is to be sacrificed and the divine substance is to be given back. But an esoteric also arrives at the insight that everything that's now only a pile of dust for him was formed out of the spirit. His body's shape was sculpted by the spirit, the spirit made him into what he now is as a form. And we should take what the spirit has made out of us back into ourselves. We should drink the water again in which the dust was dissolved. Then we have it pure, after the golden calf was burned, pulverized and dissolved. If we do this, we'll feel that a whole place in us seems to become empty; it's the place where the ego usually is—we feel that this is getting empty. When one can either become a Buddhist and go into a region for which a man should feel that he's too worthy—into nirvana, into an extraterrestrial sphere. Or one can arrive at a new awareness of the Christ impulse and can feel it stream into the place of our ego that has become empty.

Christ would never have been able to come to earth among the Hebrew people if Moses hadn't destroyed the golden calf, thrown it into water, and given it to Israel's children to drink. This doesn't mean that one should do this imagination every day—but maybe every 3 or 4 weeks. It's basically just another clarification of our Rosicrucian verse.

Last time an imagination was placed before our soul that liberated forces that can be of help to us on our occult path. Today two inspiring thoughts shall appear before your soul that can be effective in the same way. The essential thing about such thoughts and questions is that we let them rest in our soul for awhile, that we let them speak to us without doing much with them.

People have occupied themselves with these thoughts a great deal, but in a quite different way, so that they've led men to impossible commentaries and disputes. Grasped esoterically, they're of help to occult pupils. The first of these inspiring thoughts is the “motherless human being” who's called Adam in Genesis. Everything that comes to meet us in the way of a human being is unthinkable if he's not born from a mother. Adam is the only motherless human being; only father forces were active in him. Of course we mustn't place him before our soul as a sensorial, physical man, or when Yahweh created the first earth man in his etheric body present physical conditions didn't exit on our earth planet; and namely he created him out of the earth-planet's substances, as the Bible indicates. These substances or earth forces are still present in every man today, so that we can say: Yahweh is the father of us all, and the planet is our mother.

So father forces continue to work in men today; they are an earth-bound, planetary force. They work in everything that's on earth, and so also in men. For after the conception of a child, the mother's forces work on it, but so do the father forces; they go into the child from the earth via the father and form the upbuilding forces there that are most strongly active up to age 33.

Let's make it clear to ourselves: what happens at the birth of a new human being? The mother bears one part in her, but the other part is super-sensible—invisible and is connected with the father. Place yourself meditatively into this thought of a motherless human being, try to grasp it purely spiritually, and place a second picture beside it: that of the fatherless Christ.

Whereas planetary forces coming from the father are mainly active until the Mystery of Golgotha, forces of the cosmos, mother forces are added since then by Christ Jesus. We know that this most important of all earth events falls in the fourth cultural age of the post-Atlantean epoch. This was preceded by the Egyptian age in which the perfected Isis culture was cultivated in the Egyptian mysteries. Egyptians revered the nature forces that come to expression in all minerals, animals and plants in the figure of Isis. But an Egyptian soul looked at man sorrowfully and told himself that he wasn't aware of these nature forces in him, and that's why he thought that Isis was veiled. He said that no mortal was allowed to lift her veil to press towards her. What does this mean? Nothing else than that the Goddess lives in the astral world and not in the physical one, and that only someone who's gone through the portal of death can know her; no living person could lift her veil. That is, the effect of the Isis forces was denied to live people. And what were these Isis forces? They were pure mother forces that a man could only be given in the spiritual world before the Mystery of Golgotha, that is, when he had gone through the portal of death.

People in the Egyptian mysteries knew about this. Over Isis' picture were the words: I am the I am, that I was and that I will be—the same Eyeh asher eyeh that spoke to Moses out of the burning bush. An Egyptian could only get a presentiment of the Mystery of Golgotha, through which pure mother forces would also act upon living men. Pure mother forces—out of the cosmos—can only work in men on earth now because Christ Jesus, the fatherless human being, has completely connected himself with the earth after he went through the portal of death.

Let our modern scholars laugh when they look at the Egyptians' worship of animals. It can only fill us with the deepest reverence, for we know that what's concealed behind it is the veneration of these nature forces that were locked up for men. We look at the great wisdom that underlies all these mysteries with great wonder.

Let's ask ourselves how these two forces are active in men. The father force that's transmitted from the earth to a child via his father works in an upbuilding and strengthening way until age 33. Although the mother force that strives downwards is already at work in man, the father forces are stronger up to this time. If only the forces striving downward, Christ forces, would rule a man, he wouldn't incarnate on earth. Whereas if only the forces that strive up, the planetary ones, would rule him he would always live on earth; then there would be no death.

The sacred center of forces that was Isis in the Egyptian mysteries is the Maria-Sophia in John's Gospel in Christianity. It was only the union of ascending and descending forces that took place in the Mystery of Golgotha that enabled a man to also feel the activity of mother forces between birth and death. Christ Jesus couldn't get older than 33. From an occultist's standpoint, a man is only carrying his body with him like a corpse by the time he's 33. Of course, the effect of the forces and their change doesn't appear all at once, but happens gradually. The mother and father forces are both in man from the beginning, except that the upbuilding earth forces predominate. During the father forces period, the life we lead is conditioned by our preceding life. But from the time when the dying mother forces predominate, we create karma for the next life through this spiritual force. The father or upbuilding nature force works in us without our help, whereas to become aware of the effect of the mother force, we must strive and work in spiritual things ourselves. We must become aware of this sublime force, for it's the force that streams into us directly from Christ.

As so often before, we now get an inkling of the deep meaning in the Rosicrucian verse: We're born from the Gods—Ex Deo nascimur. The Adam force of the motherless man works on the physical body in an upbuilding and preserving way. Whereas what's working since the Mystery of Golgotha is the fatherless man, Christ Jesus, the dying force, the force that leads to the dying of the physical body here on earth and that awakens spiritual life if we devote ourselves to it consciously. In Christ we die, that is, die with all of our physical concepts and the lower ego that was built up for us while the Adam forces were active. And then we'll really experience the last line of the Rosicrucian verse: We're born again in the Holy Spirit.

We get an increase in spiritual knowledge and forces through hard work at esoteric exercises such as the ones described in How Does One Attain Knowledge of Higher Worlds? and in other books. But we must heed certain practical hints that help us to get ahead.

A healthy condition of tiredness doesn't have to prevent us from carrying out concentration and mediation with great willpower. On the contrary. Nature does one part of the work for us, since it dulls the outer sense organs and lessens our ability to take in sense impressions. For the goal is to see without physical eyes, to hear without physical ears and to think without a physical brain. It's precisely when we are tired that we can illumine and warm our being with the luminous thoughts of meditation.

Abstention from alcohol is necessary, for this works on the ego that lives and works in the blood. Meditation pulls the spirit up and loosens its connection with the physical body; alcohol pulls it down and consolidates it in the same. Eating meat makes the spirit heavy. Eating plants makes greater demands on the physical body so that it's busy and can't hinder the spirit's work. But what else is brought about by abstention of fish and meat? The bad about eating meat is the lasting effect of hurting and killing animals. These martyred animals return in the form of creatures who turn their forces against the bodies of the descendents of those who once killed them. Bacteria are re-embodied tortured, killed and eaten animals.

Exercises bring about changes in an esoteric that he must pay attention to if he is to avoid injuries. Firstly, the intellect changes; the guidance of thought becomes different and so does judgment and memory. It becomes difficult for an esoteric to give logical and readily understandable reasons for his actions to an ordinary man. Such grounds aren't at all necessary, for at the decisive moment a real esoteric knows the right thing to do. But if he doesn't pull himself together and lazily avoids doing thought-control exercises, his thoughts may get confused.

Some immature people force their esoteric development and gain a certain power over others; but at the decisive moment they're stopped before they can do greater damage.

Secondly the way one speaks and makes gestures changes. A man must have himself under control so that his nervous system doesn't take over and he does all kinds of impermissible things.

Thirdly the physical body must not become injured by a forced, greedy tempo in esoteric development, otherwise an acute disease may set in, which however is curable and that warns the one who get it.

In the Hebrew mysteries, they spoke of four men who tried to go through the temple's portal—but only one got to it. Only one developed normally through particularly patient and consequent methods and reached the goal. The others who forced their esoteric development were harmed. This shows how necessary a rigorous execution of the accessory exercises is for the harmonizing and consolidating effect on man's whole being.

There are many powerful meditation materials, especially in the Bible. For instance, there's a description of creation's six days, the words at the beginning of John's Gospel, the appearance of Yahweh to Moses in the burning bush, the Gospel stories, “I am the light of the world,” and a particularly effective meditation is 1 Timothy 3:16 in the following translation: The mystery of God's path can be known. He who revealed himself through flesh, although in itself his being is spiritual, who is only fully knowable by angels, but could nevertheless be preached to heathens, who is alive in the faith of the world; he is raised to the Wisdom Spirits' sphere.

What bodhisattvas could give to men was inspired by Spirits of Movement. The lowest things that radiated from the Christ came from the sphere of the hierarchy of the Spirits of Movement. The Christ is above all hierarchies—he belongs to the Trinity.

Introductory words in memory of Mrs. Danielson, who died a few months earlier. In a soul's bright moments in the spiritual world it feels united with those who were striving towards the same thing that it was, and the streams of love that are sent to it from here create these luminous moments for it. She's active in the interests of theosophical matters as an angel who makes a connection between theosophists in the north and those in central Europe.

Thursday prayer. About individuality and shame. About the conclusions we should draw from this. We should look upon all of this as something that concerns our own personality. Descriptions of our own being. About the feeling of one's inner being; as if a flask with water were heated from an inner point, and one felt this warmth of the water as if one were the feeling water oneself. How this warmth must then permeate is used as a means of support for esoteric training, and so is abstinence from alcohol and meat. One's spiritual being becomes ever greater and expands out into the cosmos. About the feelings of devotion and reverence. Two forces: angels demons Christ. How esoteric development proceeds. About visions. Indications that it's going correctly; fear, unsteadiness, the ground being pulled out from under one's feet. A feeling of shame, but not of egoism should arise thereby. The counter-forces that a pupil must oppose this with.

One who does the exercises correctly will sooner or later notice the appearance of certain effects. One can tell whether the effects are right or wrong by certain accessory phenomena. If these particular side-phenomena appear, then it's a correct development even if no visions, pictures, colors or light-effects appear. Whether the accessory phenomena can appear is up to one's karma. The teacher can point to the path but he can't remove hindrances.

A human soul's wish for visions and phenomena is often a hindrance to all progress. And if men have them, it's also a mistake to be satisfied with them and to not want to strive further.

First one feels that something becomes alive within one. This feeling is as if we were in water in a vessel with a source of warmth at its center that streams through the water. We must then feel this warmth with our whole being.

Why is it that you're here? From where does your urge for esoteric development come? About 4000 years ago, and so before the Event of Golgotha, the etheric body enlivened the physical body in such a way that not all of the etheric body's forces were used to permeate the physical body, and it was to these forces that an esoteric turned, with these he turned to spiritual worlds. Then about 3000 years ago, all etheric bodies had sunk into the physical bodies, especially in Greece, and those who developed the greatest things in the physical realm felt that the spiritual world was a realm of shades. But now the physical body no longer absorbs all of the etheric body's forces, it rejects them, it is withering, for we are past the middle of earth evolution, and it's only through these force that the physical body can no longer take in that we can live in the spiritual world. And you who felt this urge for esoteric development, who were not satisfied with mere physical life and knowledge, you sensed these unused forces in you; they drove you to seek an esoteric life.

What's the difference between esoteric and exoteric? In exoteric life we get communications that are taken from esoteric life as food for our souls. In esoteric life we try to look into the worlds from which esoteric communications are taken ourselves.

What's given here is not just communications—it's advice that flows from spiritual inspiration. It's not just words, concepts, ideals—it's words, concepts and ideals that are permeated with life, life germs that are sunk into our etheric forces and that should blossom there—they're realities. They've been tested repeatedly by those whom we call the masters of wisdom and of the harmony of feelings.

Esoteric is a source of life and of forces that flow through the world and that should also stream through us. And so every Sunday morn at 9 o'clock you should meditate on: In the Spirit of Mankind I feel united with all esoterics. When we begin our exercises it's of great importance that we first create inner quiet. It can be attained through patience. The only thing we have to combat if the thought: I won't attain it. We should reject this as a temptation. And even if it takes ever so long, the time will come when our thought horizon will become clear, if we just push away the sense impressions and thought that distract us with all the willpower that we muster. We should let the formulas and symbols live in us vigorously and energizingly, shouldn't form thoughts about them but should experience them and feel them to be like an inner light. They must take hold of us strongly, for they are drawn from the unspeakable word that has creative power. This is the Indians' mahavach; it's inspirations from words that sound through spiritual worlds; it's supposed to radiate in us like an inner sun.

Then we must create an inner void by erasing and suppressing everything that arises from memory, including theosophical contents, and just wait for what can rise in our soul—either something entirely new that we've never heard or had a inkling of, or a lively vision of occult facts that we received in exoteric life. Much more strength is needed for independent discoveries than for an intelligent understanding of the Pythagorean theorem or some other already found fact. What's communicated to us now we can also find ourselves, but probably only after 25 incarnations. We have the duty to work a long with the present state of evolution by shortening the path as much as possible.

It has become clear to you from previous studies that if you do your exercises in a serious and worthy way, certain effects will result. A faithful, conscientious self-observation is necessary if you want to notice results soon. But self-observation shouldn't be practiced so that it becomes self-satisfaction; that's a great danger for an esoteric. The exercises have an effect all right, but if there's pride and other inclinations at the bottom of your soul, the effect on you isn't good. All men tend to have delusions of grandeur, but in ordinary life it's soon corrected by the outer facts. There a man soon notices that he can't do certain things, even though he imagined he could before. In occult life this corrective perception doesn't appear as directly, and one must use strict self-control to avoid the danger of pride.

A second danger is in dishonesty while the intellect and memory get worse, and this eventually degenerates into lack of control over one's actions. One finds an antidote for this in the accessory exercises, in the study of theosophy and in joy in nature. Thereby willing, feeling and thinking are strengthened. A study of theosophy is supposed to exercise one's intellect. For it doesn't suffice to take it all on authority and faith; this would bring about a complete loss of intellect and eventually make one immoral. One would then be inclined to quiet one's conscience by quoting an authority. One should check everything with one's thinking. That's why everything is clothed in concepts and words that one can understand, that appeal to one's intellect. One should confirm theosophy with one's thinking.

If you love nature's beauty and enjoy its small things you won't just feel nature in majestic oceans or mountains—like sensation-seeking modern materialists—but in things that can be found anywhere. When higher worlds open up to a man, he shouldn't close himself off from the outer world. He should become familiar with nature and try to understand it, and not criticize it without sympathy. Then every little animal can teach him something. A man shouldn't say: it's only maya. One would have to answer him: Yes, it's only maya but it's Gods' maya and that's beautiful. Why can a man be glad about a tree today? Because the Gods were once gladdened by what was around them. It would be bad for the future if a man walked through the world indifferently, for he would leave a joyless world behind him. Every joy that one has had from small things will give rise to something for others in the future, and not just for oneself. What's true here is that all concealed things will become manifest.

These three things are supposed to have a healing effect on thinking, feeling and willing. In ancient times, men were much more robust and the exercises were more drastic than the one nervous people do today. Ancient Hebrews spoke about four rabbis who went into the garden of maturity; the first became a megalomaniac, the second did mad things, and the third died. That's drastically expressed to point to the corporeal difficulties that can arise in an esoteric from moral and intellectual defects. This also arise in an ordinary person, but not as directly, and he doesn't know about the connection between lies and disease, for instance. An esoteric makes his body much more receptive. He should see a warning in all difficulties and ailments, which the Gods send him to show that something isn't in order; then he should be even more attentive and careful. A man should only say what's been checked and is true. It's not enough for him to excuse himself with an “I said it in good faith.” That's not enough. An esoteric should also never say: “It's not my fault.” That's a denial of karma and it doesn't help, for karma appears anyway. One should be responsible for one's deeds and improve them.

It would be easy and certainly sensational for me to say that my school is inspired—as it really is—but that's not the outer world's business. There, one must appeal to reason, so that people see what's said. That's why one must write in such a way that it makes sense to the human intellect. It's worthless to refer to inspiration or to offer (15 year old Krishnamurti's) book to the world and say that it's inspired by a master of wisdom.

When esoterics from other schools object that they enter other worlds too, then one must realize that the main thing is how one enter them, and not what one sees there. One can be an advanced seer and yet see everything wrong.

The meeting was opened on Sunday, February 25, 1923, at 8:00 p.m., with a welcoming address by the chairman, Mr. Emil Leinhas of Stuttgart. Mr. Leinhas warmly welcomed Dr. Rudolf Steiner and Mrs. Marie Steiner, as well as the delegates and members of the Anthroposophical Society. He pointed out that the Anthroposophical Society had reached a significant turning point in its development and that it was now important for every single member to grasp the tasks of the Society with full awareness. Mr. Leinhas spoke of the feelings of terrible pain and “grief at the loss of our Goetheanum. He then pointed out the tasks of the Society with regard to the destroyed Goetheanum, the new art of eurythmy, the Waldorf School, the “Coming Day” and the other enterprises, as well as with regard to the religious movement and also with regard to the well-organized opposition to anthroposophy. He called for criticism to be unsparing, for things to be said freely and unembellished, but also for positive proposals for renewal not to be forgotten and for everything to be said in such a way that it is felt that the whole person is behind it with his or her lively interest and will, fired by the high ideals of truth, beauty and goodness. “We represent the most glorious cause in the world!” exclaimed Mr. Leinhas. “A cause that must not perish, no matter how much Europe falls prey to the forces of decline. Anthroposophy will live; for Anthroposophy is a new world!” He pointed out in urgent words the tremendous seriousness of the situation, the responsibility to the spiritual world and the magnitude of our task, which can only be fulfilled through love and enthusiasm for the cause.

Dr. Eugen Kolisko, Stuttgart: Lecture on The Situation of the Anthroposophical Society.

We have come together at an exceptionally important moment for our Society. This is the first significant meeting since the Anthroposophical Society was founded that is devoted solely to the affairs of the Society. There is an enormous difference between the circumstances of that time and those of today. At that time, all members were extremely enthusiastic about the affairs of the Society. When it was founded, leadership was taken on by three individuals, and the others followed suit. This was the beginning of the Society's self-management. The task of such independent leadership was thus already set for it at that time.

In those days there was a strong sense of union. Dr. Steiner's cycle of lectures and travels, who, through his tireless work between all branches, groups and individuals, always formed a mediating element, had contributed to this. The building of the Goetheanum, which has now been snatched from us, was a living testimony to the enthusiasm that united our members. At that time, an intense sense of belonging had also developed through the shared birth pangs of the Anthroposophical Society at the time of its separation from the Theosophical Society. Every member was aware of what was being undertaken by the opponents of the time. Each felt it as directed against his own person. What was available as achievements from individual personalities of the Society was known by everyone, and experienced by them. In the branches, intensive and constant inner work was done in the most diverse places through tireless work. In short, despite many bad habits and sectarianism that still existed as a tradition from the Theosophical Society, the Anthroposophical Society proved to be a reality in these early days. And we experienced this reality again on the terrible night of the fire on December 31, when everyone worked together in a way that was only possible because of a real sense of connection through anthroposophy.

However, a new phase of the movement began in 1919 with the founding of various initiatives by individuals from the bosom of society. I am referring to the movement for the threefold social order, the “Kommende Tag” (the coming day), the Waldorf school movement, the university movement, the research institutes and, finally, the movement for religious renewal. All the enthusiasm went into these foundations. The Society took action at that time. Leading circles emerged. Everyone flocked to Stuttgart. What disappeared, however, was the enthusiasm for the affairs of the Society itself. It was an enormous responsibility that the founders of the institutions took upon themselves. If these personalities did not stay the course, the consequences would fall back on the Anthroposophical Society. Through these foundations, something universal was to be given on the one hand, and wide circles were to be led to the anthroposophical movement. On the other hand, however, the Anthroposophical Society had to develop along with it, it had to keep pace with the foundations.

But the leading circles of the Society were not aware that the Society had to be consciously led in a new way. Dr. Steiner could no longer, as he had done before, take the leadership of the Society into his own hands. The leadership turned all its attention to representing the daughter movements. The individual members felt less and less supported by the leadership; they felt, so to speak, abandoned and isolated. The branch leaders also had no support from the leadership. They were completely alone. Members flocked to them, but no one took them under their wing. No measures were taken to turn the members into active participants in the common cause. In fact, the leadership had abandoned the periphery.

Looking back at developments in recent years, it must be said that the best forces in society went to Stuttgart, but did not give back to the membership at the periphery what they themselves gained through their work there. No information came out from the leadership to the members of the Society. There was no awareness that a continuous stream of messages about the spiritual wealth conveyed by Dr. Steiner, about the tasks of the Society, the achievements in the same, the opposition, etc. had to flow out.

And in Stuttgart, too, people had no heart for the Anthroposophical Society. We had good representatives of the individual daughter movements, good teachers, representatives of the three-folding movement, religious renewal, etc., but almost no good co-workers in the Anthroposophical Society. As Dr. Steiner mentioned in one of his last lectures here, the mother, the Anthroposophical Society, was increasingly neglected. The enthusiasm that people had from the early days was carried into the individual daughter movements, but they did not move on to working for the Society itself and looking at the necessity of continuing to cultivate the central anthroposophical life. “You can work without the Society.” That was the great error that existed in general.

This tendency developed particularly in Stuttgart. The individual personalities in the enterprises carried a scientific life, etc., that had not yet been completely transformed, into the Society from the daughter movements. Much specialization was carried into the branches in an unprocessed state, so to speak. The anthroposophical life of the branch could not keep pace with the rationalizations. In the face of the mostly successful conferences and other external events, people were unable to really solve the problems that arose for community life.

That was the “Stuttgart system”. In Stuttgart, researchers, teachers, etc. faced each other individually. A bureaucracy arose in Stuttgart. Many who came here felt a certain icy coldness. It was simply not possible to combine these two things in one person, when it was no longer possible, as it was before, to practice Anthroposophy only in one's private life and to have one's profession alongside it.

Actually, the leadership of the Society would have had to double, or even increase tenfold, its activities in order to continue anthroposophical life in the right way and to strengthen it. If the Anthroposophical Society as such does not make progress, ultimately the individual foundations will also suffer; for without the real Anthroposophical Society the foundations would not have been possible.

This duplication of concern for anthroposophical matters did not occur. There was a lack of awareness among the leaders and also among most members that the Society had to be brought to a level that could do justice to the fertility of anthroposophy in all fields. On the other hand, there was a lack of cooperation between the leadership and the members of the branches everywhere. Even at the time of the threefold social order movement, it was not pointed out that the central anthroposophical life should have been cultivated to an even greater extent than before. People heard about the tasks of the threefold social order movement, but not about the tasks of the mother, anthroposophy. The same lack of information also became apparent when the religious renewal movement came into being. Here too, the leadership did not provide the members with any information that could have clarified the situation. There was also a dwindling awareness of what anthroposophy can offer people by striving for a union of the scientific, artistic and religious.

This deficiency is also connected with the most recent events here in Stuttgart. To understand this, we must touch on the background to the appeal that has now been sent to the members. This prehistory began even before the Dornach catastrophe, had nothing to do with it, because it was rooted in the long history of the Society, as just described. The decision taken at the Stuttgart Congress (1921), when the new Central Executive Council was constituted, to create an organization of trust within the Society, had not been fulfilled. There was no real cooperation in the Central Board. On December 10, 1922, a conversation took place between Dr. Steiner and Mr. Uehli, a member of the Central Board. During this conversation, Dr. Steiner pointed out that either the Central Board had to bring about a consolidation of the Society by consulting with other prominent figures, or that it would have to address the members without the Board. Mr. Uehli did not recognize the scope and seriousness of this situation. Due to disagreements within the board of directors, this task was not carried out.¹ After the catastrophe at Dornach, a number of prominent individuals took the initiative and a large number of meetings were held, during some of which very strong criticism was expressed of the activities of the Central Board to date. Following this, Mr. Uehli resigned from his position as a member of the Central Board, and Dr. Unger did so conditionally, in case the initiative of the aforementioned prominent individuals should lead to positive goals. However, this did not happen. Dr. Steiner then gave a series of lectures here in Stuttgart on the problems of society, and further discussions also took place. Dr. Steiner had already characterized the “Stuttgart system” in his lecture on 6 January 1923 in Dornach, and this was also done in the most forceful way here in Stuttgart.

It became apparent that all these questions could only be resolved if a meeting were convened at which the entire membership would be called upon to participate.

Initially, after Mr. Uehli's resignation, a “provisional central committee” was formed by co-opting Dr. Eugen Kolisko. However, this solution could only be a provisional one. After long negotiations, this committee, which has signed the appeal, was formed as a kind of representative body for the individual institutions. It was co-opted by the provisional board. The intention was to make it clear that such a provisional body of trust could only be formed from the institutions and that these institutions intended to give back to the Anthroposophical Society what they had received from it. You can see from the composition of the committee that the most important institutions are represented in it: “Kommender Tag”, the Waldorf School, both publishers, the newspaper, the movement for religious renewal, the old central board, the scattered external interests.

We must therefore focus all our attention on the Society itself. For what is the situation of the Anthroposophical Society? We are facing a world of enemies without inner unity, and the members do not even know how strong they are and how they are working to put an end to the entire anthroposophical movement. We must be clear about this: the less is happening for the Society, the more a vacuum is forming within, and the more the opposition outside is strengthening and expanding. It will be necessary for the membership to become acquainted with this antagonism and its motives through reports, so that, through this knowledge, they can see how something can be done about it.

And then contact must be re-established between the leadership and the Society so that each individual member can take part in what is being achieved. The “Stuttgart system” must be broken. Only when there are open ears for all the needs of the membership can an anthroposophical life arise again. In the course of this conference, the individual institutions will have the opportunity to present their work and their status, so that this can also be made known to the members.

Now the Anthroposophical Society has the duty to take care of its internal affairs above all. For it is the neglect of the Society's internal affairs that has led to the current situation. Then the Society will not present an obstacle to the spread of anthroposophy, as has been the case so far. Then everyone who longs for anthroposophy can be satisfied within the Society, and those on the outside will not be repelled.

The delegates may now give a picture of the state of anthroposophical life in the branches. Then, through discussion, the possibility will arise for anthroposophical matters to be properly discussed, so that everyone can work on the reorganization of anthroposophical life.

Mr. Emil Leinhas, Stuttgart: It will now be necessary to supplement Dr. Kolisko's report by having the friends express their views on the tasks of the Society. The debate on this is to be opened now.

Mr. Kurt Goldstein, Berlin, suggests that the usual chronological order of speakers not be followed for the debate, but rather the logical order. — The motion is rejected.

Prof. Hermann Craemer, Bonn: In the branches outside, one often misses the kind of vibrancy of intellectual life that gives strength of will and clarity of thought. But the power and strength of community life is not only, as has been emphasized so far, lacking in the relationship between the leadership and the members, but also among the members themselves. If one takes Stuttgart as a whole and compares it with other branches, one sees the same phenomena within the branches. Dr. Kolisko thought that the problems in the branches were often due to the fact that the branches were put at the service of the threefold order. But the real reason for the problems is that the threefold order was brought in without being thought through. Half unconsciously, the members said to themselves: I only accept the ideas of threefolding because otherwise I would not be accepted as a full member. — We are told that there is still a strong belief in authority in our movement, so that the strength of our movement is highly endangered. But Dr. Steiner himself never gives so-called “instructions” that we should follow. Nevertheless, people often refer to Dr. Steiner in such a way as to say, “Yes, but... Dr. Steiner said this or that here or there.” This must not be allowed to form an argument in our lives.

What is needed, therefore, is independent action based on full responsibility, even at the risk of making a mistake. And as long as one cannot follow up criticism with something positive, one can spare oneself the criticism.

Mrs. Else Pfläumer, Dresden: I came here in response to the document that was titled “Call”. And from all that came to me from what was titled “Call”, something like the air of death came; as if one wanted to organize something that is actually an organism, what the body wants to become to a human, to the human “Anthroposophy”. And so I think we would really like to profess this “human being” first, and then begin to deal with this organism.

At the last college course, Dr. Steiner spoke the word: Anthroposophy is a human being. When this word fell into me, an image stood before me: John on the cross, in his arms Mother Sophia. “Behold, this is your mother. And he took her to his heart.

And just as anthroposophy entered my life, I felt that it was the power of catharsis, the power of Mother Sophia. And so I think: we experienced on New Year's Eve how a person died in our building. And before we can think of building a new structure, we must create, we must pour our heart and soul into it, so that the structure of this body of anthroposophy can arise. Only then can we think of it becoming Vitae Sophia, with which one can establish something, with which one can enter into science, which one can carry as anthroposophy into the religious movement. When we bring what Dr. Steiner transmits to us, as he gives it to us, into science, it is sometimes as if we had stolen something, if it has not come to life, if it has not simply become the power of catharsis.

I cannot express myself very well, but that is how it surges and surges within me. And I hope that the other people who can express it, who have the strength to express what I have just been able to say from my feelings, will accept it and fertilize it so that something really comes of our meeting. That we not only say: this or that is our task, but that we simply profess what has driven us into anthroposophy; that we stand by our longing, which has become a germ in the Anthroposophical Society, and that, when we grasp this longing, which has actually brought down the germ of an Anthroposophical Society, we allow this germ to grow, so that a society has grown and not been organized.

Mr. Otto Westphal, Hamburg, speaks to the agenda. He wants to help ensure that vigilance reigns from the very beginning of our meeting. Since he is not speaking to the agenda, he is interrupted.

Mr. Josef Elkan, Munich, explains that he had come to Stuttgart with a very specific agenda. He would like to express the most important of these in the form of a few wishes. First of all, he hopes that the Central Executive Committee that comes to the fore of the movement is aware of the tasks that need to be accomplished to bring the movement to the appropriate level. But for this it is also necessary, above all, that guidelines be provided by the center, on the one hand, while, on the other, the autonomy of the branches is fully maintained. The admission of members and the type of introductory courses cannot be handled according to certain rules or directives. But if the branch leaders were sufficiently informed by the central committee, they would be able to fully execute the will of the central committee. Now it would be important to organize the deliberations in such a way that the delegates return home with positive results.

Mr. Paul Knoop, Bochum, would like to see an appeal made to young people to join the movement.

Mr. Emil Leinhas, Stuttgart, reminds the meeting that the youth movement is still to be discussed.

Dr. Wilhelm Zitkowsky, Linz, speaks on the topic of “Organization of the Branches”. He warns against “encapsulating the branches from the outside world”. He suggests that more consideration be given to creating individual smaller working groups than has been the case so far. In particular, the “Philosophy of Freedom” should be addressed in such working groups, since without a philosophical basis, Anthroposophy cannot be brought to the outside world. The impulses of the book “How to Know Higher Worlds” must be realized.

Dr. Friedrich Rittelmeyer of Stuttgart points out the extreme seriousness of the situation in the face of the very numerous opponents. A meeting of “non-anthroposophical experts on anthroposophy” took place, at which the well-known accusations were again put forward and widely disseminated by sending the minutes. The main problem that the Society now faces, especially as a result of the cult movement, is the question of how the Anthroposophical Society can achieve true community on the basis of its own spiritual assumptions. They have made an egoism out of anthroposophy and should have made a great love of humanity out of it. We live on an island and should stand as a visible place of pilgrimage with a human sanctuary in culture. If the word anthroposophy really becomes truth inwardly, if knowledge becomes a personal wisdom and through it a new humanity, then and only then would the working class, would young people be able to gain trust.

Mrs. Lili-Maria Eljakim-Werner, Vienna, singles out some things in relation to the work in the outside world: namely, how a certain way of working has benefited us and how another way has harmed us. This should be communicated and exchanged. For example, “encapsulation” is particularly harmful if one wants to bring anthroposophy to people. If one wants to do this, then one must know people as they are. For this it would be desirable to also occupy oneself with other movements. One should not describe such movements as inferior. The people there have good will; but we have the answers to the questions that move them. One must note that there is a difference between whether Dr. Steiner says something or we do. If we have not experienced it ourselves, it is knowledge and not insight. Above all, criticism from opponents that is condescending is harmful. Dr. Steiner presents facts, and we have presented the judgments that we have formed from them to the world. Others must realize that there is something behind anthroposophy that one must know. We Anthroposophists stand between the world and Anthroposophy.

Mr. Louis Werbeck, Hamburg: Demands are being made here for things that are outdated or taken for granted. Since the congress, we have been waiting for the co-option of the Central Board via Germany to become a reality. This expansion has not materialized. It is necessary for the Central Council to have representatives in many places who work in harmony with Stuttgart. But things must be ripe. The other necessity points to community life. We need forms of communication, even if they are not exactly cultic. Things can be presented in such a way that everyone can understand them. Spiritual knowledge can be popularized in a good sense. The branches should develop into anthroposophical colleges. Each individual can achieve more than he or she realizes. Dr. Eugen Kolisko, Stuttgart: The difficulties in society are connected with the fact that the best minds have been called here. One could say that if only one could send them all back to where they came from, everything would be all right. What was meant by this was that all those who work in the Stuttgart institutions today have done intensive anthroposophical work in the branches, some of them even as branch leaders. But then everything that had to do with the founding would have to be undone, and we cannot simply restore the conditions of 1918. Besides, new forces that were to come from outside were more repelled than attracted. Building community is the most important problem, but it is particularly difficult here. For we cannot, as in the case of religious renewal, rely on a cult that brings about community, but we must start from the individualities and still have community building. The magnitude of the achievements of anthroposophy has not been recognized in society at all. What could not have been done for eurythmy? In many cases, the tasks that need to be solved are not even known. Unfortunately, today's discussion did not provide a picture of the situation in the individual branches: but we cannot form an opinion if the delegates themselves do not give us such a picture of the situation in the Society.

End 11 a.m.

• 1. The situation was that Mr. Uehli, not having recognized the scope of this task, saw no reason to inform Dr. Unger of it. It was only on December 24 that a conversation took place in which, among other things, steps for the reorganization of the Society were discussed. Dr. Unger only learned on January 17 that Dr. Steiner had given such an instruction.