The Rudolf Steiner Archive

Yesterday I tried to explain the seriousness of the times in which we actually live, in a reflection or through a reflection that was linked to Oswald Spengler's book “The Decline of the West”. I remarked that anyone who knows how to take such things seriously today must be overcome by a great cultural concern, the same cultural concern that can be characterized in a very specific way, namely, the concern that arises from the fact that our civilization cannot continue to develop without a crash landing that, from the point of view of the science of initiation, will become the world. It is therefore necessary that all human activity and all human will be fertilized by that which can be spiritually perceived today. Then, when the threshold that exists between the physical and the superphysical world is crossed, out of that knowledge, which cannot derive anything from the physical world, but which has a thoroughly enlightening effect on this physical world, the impulses for social life in the present and in the near future must also come from this knowledge. And today, man is actually led to consider everything that emerges from the traditional cultural stream as antiquated; he is led to place all questions that can arise today in the perspective that is given by this science of initiation. The cultural concern arises when one sees how, on all sides, there is a storming against that which wants to assert itself as such initiation wisdom, and how all external forces of civilization in the present day are actually directed towards not allowing such initiation science to become a real factor in our civilization. Necessity and rejection stand in the most extreme contrast to each other in almost all areas of our lives today, and one would like to appeal again and again to those who can at least take it seriously in their hearts with the demand for a new construction of our cultural and civilizational life. Instead of this, we see that, owing to the lethargy of the most advanced sections of present-day humanity, those personalities and groups who carry over from the past into the present like shadows very definite spiritual impulses and who, in spite of everything, know exactly what they want, always gain the upper hand. So while those who call themselves progressive today are splitting up over individual issues, splitting up over this or that program, barely seeing further than the end of their noses, we see the old spiritual currents, which have already sufficiently demonstrated how they were bound to lead modern civilization into a catastrophe, at work everywhere, and we see them, I would say, “happy” at work. This is something that cannot be sufficiently considered from all sides, and to which we should always return again and again.

I have often made a comment to you on various occasions. I have said: If one becomes acquainted today with what can arise out of today's initiation, what one can know today, out of the developmental conditions of humanity, about the spiritual world and its connection with the physical world, then one actually only begins to be truly amazed at what has been handed down as the original wisdom of humanity. This original wisdom of humanity in its actual form has been lost, and only its later traces have been preserved in the most diverse documents, monuments and so on. The most important thing was forcefully destroyed by the church when it spread in the West, from Africa and the Near East, out of calculation. But what has been preserved is collected by scholars today and can be read in all kinds of writings, although it is difficult to read because the present-day philological scholarship makes the things it has to communicate to the world unreadable, if possible, by commenting on them, by the way they are handed over to the world. But the things are communicated. One can, however, say that they cannot be read, because the most important things can only be read if one rediscovers the lost reading key. And one cannot discover it through historical research in the way of our erudition. Basically, one can only bring up the words. Today, the actual deeper meaning can no longer be found other than by independently rediscovering the truths and facts from the spiritual world itself, and then, from today's fully conscious science of initiation, gaining insight into what was contained in the ancient atavistic original wisdom handed down from the gods. One can only approach the ancient wisdom and read the external records with that which is being investigated today through the powers of spiritual research, and only with that can one really read the external records.

Thus, for example, it is also handed down from learning that in the ancient mysteries there was a kind of sun cult, and that in these ancient mysteries that which today's science calls the word “sun”, or for which it has, better said, only the word “sun”, was worshipped as a kind of supreme deity. But one does not get a concept of what was actually meant in the ancient mysteries by the sun, by which, after all, one basically means what one imagines to be the central heavenly body of our planetary system, what one originally wanted to express with the word “sun”. In those ancient mysteries, the sun, the physical sun that the physical eye sees, was regarded only as a kind of reflection of what the spiritual sun is. This spiritual sun was not bound to a place. It was something beyond space. It was that which the initiate absorbed within himself, which the initiate absorbed as the central spirituality of the world and made it his own. And only when one really gains an understanding of what was worshipped and experienced as the sun being in today's knowledge of initiation, when the mysteries of this sun being are taught in rituals, only then does one also get a correct idea of what these ancient people said to themselves: If you, as an inhabitant of the Earth, want to rise to the level of what the origin of your own being truly is, then you must not remain on this Earth. You see minerals, plants, animals on this earth, and you also see your physical fellow human beings. All of this is earthly. But something lives in you that is not earthly, and even if you know everything that can be known about minerals, plants, animals and physical people, you are still a long way from knowing what leads you to an understanding of the essence of human being, because this essence of the human being can never be known through knowledge that relates to earthly things, because this essence of the human being is not related at all to the earthly, but is related to the supermundane, which first takes place in the light of the sun.

Thus the mystery servants of ancient times were called upon to recognize their own nature, to fulfill the “know thyself” within themselves, to turn their spiritual gaze up to the sun, to the sun in the spiritual sense, because nothing could be found on earth that constituted the human being, that made up the human essence. Only when one has penetrated to the full significance of these central conceptions of the ancient mysteries, which in a certain period were to be found in Western Asia as well as on the island of Ireland; only when one has grasped this mysterious connection between the human soul and the being of the sun, and can say: The people of ancient times had to go beyond the earth to find their own nature – only then do you get a correct idea of the full significance of the mystery of Golgotha for life on earth, because only then can you see that a great cosmic event took place that had a fundamental, central significance for the earth. Only through this could one understand that the being to whom the sun-worshipers looked up, those who turned their faces, their spiritual faces, towards the sun in order to experience the nature of man, that when they experienced the current of the times in the right sense, they said to themselves: That being who was sought in the old mysteries outside of the earth, has now descended and has connected himself with the earthly evolution. How, then, can we hope to gain any conception of the nature of the Christ, of the whole process of the Mystery of Golgotha, except by seeing how the Being that was not on earth before, that could only be sought in extra-terrestrial regions, how this Being of the Mystery of Golgotha can be found in the world of men, if it is sought in the right way in the world of men.

Thus, only when we measure what we have to say about the Mystery of Golgotha from the anthroposophical point of view against what was thought by the ancient mystery servants, when we know what sun worship and sun wisdom was in these ancient mysteries, only then do we get the right shade of what we are saying. Only then will we know how to appreciate what it means to speak of Christ, the Spirit of the Sun, in the present day. In my lectures, which are reproduced in the book 'Christianity as Mystical Fact', I have tried to show how all pre-Christian life was an ascent to the Mystery of Golgotha, and how the Mystery of Golgotha calls out on the world-historical plane as a mystery for all humanity, which in the individual mysteries, in the rituals of the old mysteries, took place only symbolically and allegorically, if we may speak in such terms, but in a condensed form, now became reality as the Mystery of Golgotha for all humanity. Thus, right from the very beginning — for these lectures were among the very first that I gave in the course of our anthroposophical movement — the tone has been sounded within our anthroposophically oriented spiritual science from the very beginning, which above all looks to the Mystery of Golgotha being placed in the right way in the evolution of the earth. In a corresponding way, attempts have always been made to characterize that peculiar progress which, from the pre-Christian to the Christian, must be understood in its true sense only in our time.

Now it is important to understand correctly how those currents that bring a certain spirituality from ancient times into the present actually relate to these things. Today I would like to point out the following, and tomorrow I will expand on it. If you familiarize yourself with what has been preserved in the Christian creeds as rituals – in the Protestant faith this has been greatly reduced, but you can still find a lot in Catholic rituals, although some of it has also been incorporated into Protestant prayers – you take all this, you will find little that you can actually associate with a very serious view, unless you start from spiritual science and permeate what has been handed down as empty words with these spiritual-scientific insights.

If you take, for example, the ritual of the Mass or some other ritual of the Catholic Church, you will find words, many words. But if you look at these things honestly, you will find that you can take these words, or rather that the faithful can take these words, but only if you approach the matter with complete sincerity and attach real meaning to these words. It is no different in Protestantism. Where does this come from? You see, if you really investigate something like the Catholic mass ritual, and it is similar for other rituals, with the tools of spiritual science, then you come to the conclusion that these things are far older than the founding of Christianity. If you take the mass ritual, then you will have to go back to the very old forms of the ancient mysteries to understand its content. In a certain similar way, the rituals of the ancient mysteries proceeded as the Mass ritual proceeds. And the thing is this: when the Mystery of Golgotha occurred in the evolution of the Earth, the wise men, the truly wise men of all mystery schools, who are represented in the Bible by the “Three Wise Men from the Orient,” so to speak, offered their ritual, their view and their knowledge as a sacrifice to honor and comprehend the Mystery of Golgotha. In a sense, what was offered to the old gods was transferred to the new God, who passed through the mystery of Golgotha. So that if one now wants to imbue the formulas of today's church with spiritual juice, one can only come to such spiritual juice by looking back at the meaning that was connected with these things in the mysteries. Otherwise they remain empty, without content. If they remain empty, without content, then one can indeed lull and lull congregations to sleep with them, but one cannot awaken them, one cannot bring them to a real connection with the spiritual world, one can only ensure that the congregation sleeps gently in its members.

We live today in a time when the spirits must actually be awakened. You can see that from a reflection like the one we had yesterday. But for many centuries the spirits have been lulled to sleep by bringing up as tradition that which actually comes from the ancient mysteries and for which the meaning has been lost. In such matters, which are borrowed from the wording of the ancient mysteries, in which one had not only the wording but the inner meaning, in such matters the religious denominations have a powerful, one might say magical, means of putting wide sections of the community to sleep, for the empty words retain a certain effect. And the denominations would like to preserve this effect, would not like to lose this possibility of effect. Therefore, if a spiritual movement arises today that, based on original knowledge, points to the content of these things, then, of course, no one is more opposed to it than those who would only like to preserve the empty verbiage. It is easy to say: the churches preserve these empty verbiage. But the modern mind, that modern mind which is asserting itself today in all kinds of movements, of the most modern kind, does not care about these creeds. Above all, one can boast and declare from the point of view of modern science that one has gone beyond these empty words, that one is enlightened. But one is not enlightened if, for example, one establishes a world view in the sense of modern natural science, as the modern monistic world views are, as the world views are that modern social institutions would like to bring about. One is not enlightened because this modern science is nothing more than the continuation of those empty words. Without knowing it, it is. You are studying natural science today, and the moment you ascend to the laws of nature, you have only the distillates of medieval empty phrases, in which even in the Middle Ages there was much more of the old meaning than there is today in science. No wonder we live in a time of decline!

But on the other hand, you can see from this how much the bearers of such knowledge must want to prevent their origin from being revealed. A large part of the latest efforts of the various denominations that have ridden the West into disaster is to fight with all possible means everything that points to the origin of what is contained in the word formulas of the individual Christian confessions. The official representatives of the Christian denominations are most concerned not to let arise anything that points to the origin of their formulas, because they would thereby be unable to keep the souls of their congregations asleep. For the moment that real spirit is poured into these word formulas, the moment that people find themselves ready to receive such spirit, in that moment one sees how the sleeping of souls no longer continues. The souls can certainly close themselves, continue to sleep, but then they do not find the necessary rest in this sleep; at least they begin to dream of all kinds of things. In any case, only those who say to themselves: these confessions contain the words for great secrets of the world, but the bearers of these words today strive to deny this origin and persecute those who point to this origin.

Take a specific example. Whether it be on the part of the Protestant professors or pastors, whether on the part of the Catholics, whether on the part of the university “pastors” of natural history, physiology, mathematics or the like, astronomy, in short, on the part of the clergy of any direction, atheistic or theistic, you will find today that people make fun of it, and you don't know how much you are following the saying: They mock themselves and know not how! For where do all these denominations get the teachings they give to the sleeping souls of their faithful from their various religious books? From the Akasha Chronicle! Only the trail is to be covered up. It is to be covered up that in ancient atavistic clairvoyance, what is in all religious documents, including the Bible, has been drawn from the Akasha Chronicle. Therefore, if someone comes along today and points to this Akasha Chronicle and says, “This is nonsense!” — then, of course, he is saying that what he himself teaches is nonsense, because it has the same source. This same source is thereby denied; it is lied about this source, only it is official that it is lied about this source. This is the corrupting factor of our time, for it lulls the souls. It leads people to the most confused judgments in their daily lives. The result is that even today you can be a follower of anthroposophically oriented spiritual science and still not have come so far that you see the things that are happening with open eyes, that you do not want to look at certain connections at all. And if you look, you usually interpret them the opposite way.

I would like to draw your attention to a modern phenomenon, which I can already see will take on many different colors because those who benefit from it will continue to struggle for a long time. But today this phenomenon already points to deeper connections. Perhaps you have noticed that the world is saying everywhere today: The Entente is giving in, it is moving away from the terrible provisions of the Treaty of Versailles. One points out such things with a certain satisfaction from Central Europe; one discusses such things in neutral countries. But one does not connect it with the phenomenon with which it is connected. Even if the powers will continue to struggle and the connection will be obscured again, today it is in the context. Fehrenbach is German Chancellor; he belongs to the Center. The Roman clericalism is making tremendous conquests in the world, and now that the chances of Rome are better than they were weeks ago, people think differently about the revision of the Treaty of Versailles than they did. It does not matter that those in former Germany who are always the clever politicians have said: The Entente will not be particularly pleased with Fehrenbach, the reactionary!

If you want to see through these things, then you have to consider quite different things in order to judge a little what actually lies in the currents of the development of civilization. You may know that almost every twelfth sermon, to put it mildly, rages against Freemasonry somewhere in the Catholic Church. It is, of course, a well-known phenomenon to you. Now, this opposition to Freemasonry, it may interest people today in the face of certain currents that know what they are doing and that, for example, emanate from the Western Center. For we are dealing, on the one hand, with the Roman Church current; I am not saying with Christianity, but with the Roman Church current, because there are few Christians and many followers of the Roman Church. On the other hand, we are dealing with a whole series of secret societies that are in the English-speaking countries, and I have indeed pointed out the tendencies and goals of such secret societies during the war. There are such secret societies of the most diverse colors. Those who are in the so-called lower grades of such secret societies usually know very little of what the top leaders actually intend; but even within the top leadership there are the most diverse currents. I would like to talk about one such current today, which in turn is part of a whole that we do not want to consider today – we want to limit ourselves to one such current. You see, there are such currents that are based on Freemasonry. Freemasonry initially had three degrees for its members, which today have basically become empty words, ritual shells, ritual formulas, from which the meaning can only be found if one shines a light into these things with modern spiritual knowledge, modern spiritual insight. But at least in all such societies, the three lowest degrees are formed in such a way that, if one has enough spirit to follow the ritual correctly, one can see how this ritual is based on ancient ceremonies, mystery ceremonies. And in a certain sense – admittedly not if one merely lets this ritual take effect on oneself, but if one illuminates it with spiritual-scientific knowledge – one can get a sense of what the connection is between what took place in the mysteries before the mystery of Golgotha and between what the task of humanity is after the mystery of Golgotha. But now, in many such masonic currents, a whole series of higher degrees has been superimposed on these three. I am now speaking, and I wish to remark this once more, not in general of the high degrees, but of certain high degrees of certain Masonic orders and other occult societies, the Odd Fellows order and so on, again not of all, because in this area the genuine is always extremely difficult to distinguish from the inauthentic; but I am speaking of certain very widespread currents in this area. There is a structure based on the three lowest degrees, in which people are initiated into humanity, into the “know thyself,” into the mystery of death and its connection with the course of the cosmos. Many of these orders have ninety-five degrees. You can imagine how proud one can be when one has been initiated into ninety-five degrees. You just can't imagine how meager these initiations are, because one usually imagines something extraordinarily profound and significant behind those empty words, but they are there. I would like to say, however, that certain tendrils of all these things, of the empty words, have their content. There is something in these empty words, and it is always reckoned by those who give such empty words that there are some people who then reflect, who remember that there should also be something inside,

Now something very peculiar happens. When people actually come who reflect on what is contained in these high degrees, which have been conferred on them or into which they have been initiated – there are people who then begin to think – then a very specific result occurs. If these people have also thought about the three lower degrees and have at least somehow sensed something in them, then what they sensed in the three lower degrees is completely destroyed by what is implanted in them in the high degrees. A terrible fog is poured out over what can be sensed in the three lower degrees. And without their usually having any awareness of it, people become befogged in these high degrees. Where does this come from? It comes from the fact that in certain periods, from the end of the 18th and the beginning of the 19th century, but continuing into our times, certain people have crept into those Masonic orders, were inside and introduced these high degrees , developed these high degrees within Freemasonry, so that in a number of these high-degree Masonic orders these foreign bodies are inside; high degrees, developed by foreign personalities who have crept in. People are gullible, even when they are initiated into things. And those who have crept in are the members of the “Society of Jesus,” the Jesuits. At a certain point in time, from the end of the 18th century onwards, the Masonic orders were teeming with Jesuits, and they were doing the high degrees for certain orders. So you don't just find Jesuitism where Freemasonry is criticized or preached against, but you find a great deal of pure Jesuitism in the high degrees. It does not matter at all, in the opinion of Jesuitism, that one attacks what one has set up oneself, because in this field that is part of politics, of the correct guidance of people. If one wants to lead people to a certain goal, a clear goal that is clear to the people, not just a goal that is clear to the leaders, then it is good to approach them from just one side and show them a way to this goal. But if you want to keep them as dull and sleepy as possible, show them two paths or maybe even more, but two will suffice for the time being. One goes like this, and one goes like this (see drawing). You are a Jesuit by officially belonging to the Society of Jesus and take this path, or you are a Jesuit by belonging to some high-grade Masonic order and take this path. Then people look. It will be very difficult for him to find his way around. It is very easy to confuse him.

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Our public life is permeated in the most diverse ways by such confusing currents. People today would have every reason to wake up and take a look at things, because there is no need to fall for them. But most people today fall for these things. One need only look at a somewhat longer life to know how people with whom one was young and who are still alive, instead of turning to some spiritual-scientific direction, have completely returned to the fold of the Catholic Church. I know of many such examples. They only point to some of the things that are happening in our time, and it is not right not to draw attention to these things, not to point them out. At the present time, in particular, it is of the utmost urgency that our anthroposophical friends are made aware of such things, even if it may only be the case for a very small part that it can somehow lead to the really necessary seriousness. Because it is precisely this seriousness that is lacking at the present time, this seriousness that one would so much like to see. You must realize that we are dealing with an important turning-point in the field of anthroposophically oriented spiritual science. Of course, this spiritual movement had to begin first. I will explain these things in more detail tomorrow. Today I will only sketch out a few threads and tomorrow I will go into some things in more detail, especially in this area. Now we are faced with the necessity, the absolute necessity, to put these spiritual truths into practice. This turn of events should be given our earnest and serious consideration. As long as the Anthroposophical Movement was merely a spiritual-scientific movement, a movement of teaching, of the dissemination of ideas, it was something that carried away, as it were, a spiritual current like in a river bed. There might be cliques, a lot of trifling, playing around, nebulous mysticism among the followers, but the spirit always makes its way and it goes beyond cliques, beyond prejudices, beyond selfishness. At the moment when anthroposophically oriented spiritual science wants to intervene in social life, when it wants to become practical, as it has been doing for more than a year, that is no longer acceptable. We are really faced with new soul tasks, and these new soul tasks must be taken seriously. It must be understood that the cliquishness, the trifling, the trifling, the playing, the false mysticism, which have crept into our ranks, cannot continue, because they would have a destructive effect. We must face the fact that things are becoming more serious in view of the events of the present time. And in the face of this I have often said: One would like to be able to put something quite different into one's words than one can usually put, in order to evoke a response in souls to what one actually has to say about the affairs of the present. What is said finds so little echo; forgive me for saying it so bluntly, but it finds little echo. Again and again it is pointed out that things cannot be seen through immediately, that one first wants to make progress for a while, and so on. But if we were not deceived by prejudices, if we did not even love prejudices, we would be much more likely to be seized by the actual impulse that lies in this spiritual-scientific life. The opponents are well aware of this and I would like to say: the opponents show that you really don't need to be a genius to find effective means.

Before I left, I gave a public lecture here: “The Truth about Anthroposophy and How to Defend It Against Falsehood.” In that lecture, I said, of course only as a figure of speech, that I could not attribute the attacks that appeared in the so-called “Spectator” to an educated person, because an educated person could not possibly say anything as reported there; nor could I assume that it had been said by anyone who had had any kind of education, a grammar school or academic education, because the style and attitude pointed to a thoroughly uneducated person. — As I said, it was just a figure of speech, and so I was taken by surprise by the title page of the essays, which have now been published as a brochure. The brochure is called “The Mystery of the Temple of Dornach. Part One”, so there will be a second part: “History of Theosophy and its Offshoots”, by Max Kully, pastor of Arlesheim. So it seems that if Arlesheim does not have a pastor who has not studied at a gymnasium or theology, it seems that he is an educated person who has written these things.

Well, the rest will follow – I promise you the second part of this brochure, which I have already started: it will report in great detail on these matters. It will provide an explanation of the Steiner method, occult schools and doctrinal structures. Steiner in the judgment of former “theologians.” Steiner as a financier and in his very latest role as a sociologist. – So you see, there are many more things to come!

And after all, there are some interesting things in this little brochure that was given to me today with a pack of attacks that have come recently. You see, it's a nice package! I just skimmed through it, but still, the way this “educated man” writes is interesting. I don't need to remind you of what I said here about this man's knowledge of the Akasha Chronicle. He wrote about it as if it were a book that you have in the library and copy from. Now he says in a postscript to his article: “Steiner came in his lecture” - it is the lecture on “The Truth about Anthroposophy...” - “to also talk about the Akasha Chronicle. He denied and ridiculed what the ‘Katholisches Sonntagsblatt’ published about this matter.

So this “educated man” has taken something about the Akasha Chronicle from the lectures in Stuttgart and Düsseldorf that were handed down to him and from the explanation of the Lord's Prayer, and, because it was necessary to say that the “drip” is not capable of understanding something like this, but because he believes that the infallibility of the Church naturally also works in him, he cannot be fallible, so he finds it necessary to say that I denied my own writings, he says this, although only what the pastor of Arlesheim says had to be denied!

You see, things go a little too far with regard to what has been sufficiently characterized here in that lecture before I left. But now, what comes next is somewhat striking; not to me, because I will not shrink back from saying what I consider necessary in the spirit of today's world, even if such things should not be lies. But I do ask you to listen to the following sentences with some attention: 'Since then we have been initiated on this point by an authoritative side. By Akasha Chronicle the theosophist understands something that supposedly exists in the spiritual world' and so on. It would be quite useful if you would listen to it and, above all, pay a little attention with your eyes, so that it can be said from this side: “Since then” - that is, since June 5, 1920 - “we have been initiated in this matter by an authoritative source.” That is, if it is not a lie, then someone who listens to the lectures here has told this pastor what he has to understand by the cycles according to the Akasha Chronicle. I would like to draw your attention to this fact, as I said, if it is not a lie; because it could be that there are people among us who simply carelessly read over such a sentence. After all, all kinds of things happen. In the package, for example, I also find a nice article written by a Protestant clergyman. The whole thing from the Catholic camp is now continuing in the Protestant camp, and we are already dealing with a continuation of an article in the “Evangelisches Schulblatt,” which, by the way, has very strange peculiarities. That “Schweizerisches Evangelisches Schulblatt”, the organ of the Protestant School Association of Switzerland, a weekly journal for Christian education in home and school, has announced “pamphlets” in its “book table”, including “The Struggle for the New Art” by the Jesuit priest Kreitmaier! Just by the way. But you see, people do come together in strange ways!

But I would like to read you a little of the critique contained in this “Evangelical School Journal”. It talks about all sorts of things, but we want to read especially the critique that concerns the threefold order, the “key points”, and I ask you to pay a little attention now:

"We are left wondering what Steiner actually wants. Above all, we need to learn to read Steiner. Perhaps then we will get on the right track. In these factories with educational cooperatives, specialist libraries, baths, home decoration courses and so on, the fund - to be paid for by the factory owner, of course - has not been forgotten. Not only does it pay for all this, but - watch out! at the same time, through sufficient means, the possibility of attracting the best representatives of intellectual life to lecture courses. There is indeed a fly in the ointment (there is something to be gained), and it is not necessary to add “thus helping both sides”. Mr. Steiner correctly suspects that these factory worker education cooperatives are liquidating funds that he would like to “earn”. He calls this classically “allowing the necessary means for further development to flow to science.” These intentions are so transparent and everything is so clumsy when we just poke our nose a little between the lines.

"Should we really offer our hand to the everywhere insolently emerging leveling tendencies (this includes, above all, the exclusion of any religious education from schools) by smearing the educational porridge itself on the countryside and in the factories? The whole of life should teach us that it is utter nonsense to want to bring all people to the same level of education. Generation after generation fails because of this unnatural problem, but nowhere do we want to learn from it, not even from the most obvious: nature! We only need to take a look at the animal or even the plant world to see the most enormous differences in its creatures everywhere. The human race will never make an exception. The whole of the past teaches us the fact that a small minority is opposed to a large majority, that only individual capable people stand out. Would it not be possible to find a little sense of quality for these differences (especially in questions of race and nationality) in a school program? We would soon see where the people are sick! Certainly not in the countryside.

"But enough! I have already exceeded the intended length of my response. It could easily be doubled or tripled if I wanted to examine the whole complex of unworldliness and lack of sense of reality that comes through in the article. (If desired, I can provide comprehensive information on this in further articles and will not miss the opportunity to put the whole Steinerei in its proper light!) But there is one more thing I would like to ask: where does Pastor Ernst get the bold assertion that “we are striving in the germ for what Steiner wants on a large scale?”

Well, I read that and I wondered; where does this tendency to “bring urban culture to the countryside, to manure and chicken dung to the land”, and so on, actually come from? I wondered: where is it in the “key points” or in our literature on threefolding when this is being attacked? At last I realized that I had not only been given two numbers of this “beautiful” paper, but a third one as well. These “beautiful” attacks with the title “A False Prophet” – which I read out – are in numbers 26 and 27, and in number 23 there is an article: “The Relationship of school and state according to Dr. Steiner”, and this article contains all the things that are mentioned and attacked in numbers 26 and 27 as outgrowths, as necessary in the sense of threefolding. This article was written by Pastor Ernst in Salez and is written extremely benevolently, but it is written in such a way that threefolding is supposed to ‘bring urban culture to the countryside’ and so on. So you see, you are not only harmed when you are attacked by priests, but even more so when you are defended by them! There is no need to be overjoyed when you have supporters on this side, because basically the supporters make it even worse than the opponents.

Well, some of our friends could also learn something from that; because with such things I have to remind myself again and again how often I heard: There and there I was in a church again, and someone preached quite anthroposophically or theosophically. I have often pointed out how one should not fall for such things and how things actually stand. But today I was at least able to surprise you with the interesting fact that one now already has such followers, who then provoke refutations that one is no longer familiar with at all!

Tomorrow we want to continue the conversation in a somewhat more serious way about the notes that have been struck today.

Unfortunately, yesterday's lecture had to end on a note that did not sound very good, but from time to time we have to point out such things in our ranks. But what I had to say against my will at the end yesterday actually fits into the series of our reflections, because these reflections all basically aim to show how necessary a spiritual-scientific influence is for our culture. The day before yesterday I tried to show you what the background is for something like Oswald Spengler's reflection on the decline of Western culture. Yesterday I tried to show you how the shadows of older cultures reach into our time, how these shadows of older cultures turn against everything that must come from the spiritual science meant here, out of an understandable striving. Today I would like to add some principles to our considerations, so that in the next lectures we can follow the cultural development of the present more closely and in greater depth.

I have often emphasized how the actual effect of deepening one's spiritual knowledge should not be limited to certain truths established by spiritual science being absorbed by our soul, being preserved by our soul as content, as content about all kinds of life contexts that interest us as human beings. But that is not all that is intended for the human being as an effect of spiritual science in our time, as it is meant here. What should come from this spiritual science to the contemporary human being above all is that his whole way of conceiving, the configuration of thinking, feeling and willing, should undergo that transformation through this spiritual-scientific deepening that is demanded by the needs of the present, so that we not only enter into the decline of Western civilization, but so that we can carry out of this decline the seeds of an ascent. I have often mentioned that the limitation of thinking and feeling to the physical human organism, as materialism imagines it, is by no means a chimera. I have often emphasized that materialism is not just a false world view, but that materialism in the proper sense of the word is a view of time, or perhaps it is better said that it is a phenomenon of the time. It is not the case that one can simply say that it is untrue that human thinking, human feeling, and indeed the will of the soul, is bound to the physical organism, and that one must replace this view with another. This does not exhaust the full truth in this area; rather, the fact is that, as a result of what has been brought up in the civilization of the West over the last three to four centuries, the soul-spiritual life of the human being human being, thinking, feeling and willing, have in fact come into a close dependency on the physical organism, and that in a certain respect, today, a person is stating a correct view when they say: this dependency exists. For the task today is not to overcome a theoretical view, the task today is to overcome the fact that the human soul has become dependent on the body. The task today is not to refute materialism, but to do that work, that spiritual-soul work, which in turn frees the soul of man from the bonds of the material.

In order to see clearly in this field, to see that what I have just said does not appear as mere contradictions or paradoxical assertions, one can only gain a sufficient insight from spiritual science itself. Today I will have to pick out a special chapter from the life of more recent times, the present, to show you how that which is not just an opinion but a fact - the dependence of the spiritual and soul on the physical - how that affects social life. From this you will be able to see that there is more to overcome in our time than a mere theoretical view.

Perhaps I can make myself a little more understandable about what I have just said if I recall something that I have already mentioned here, but which can in a certain sense illustrate what I am saying today. I told you how I was thrown out as a teacher of the Workers' Educational School in Berlin because of the intrigues of the leaders of the Social Democracy, because what I had to teach in those days in the most diverse fields was not genuine Marxism and, above all, in the field of history, was not a materialist view of history. I had not advocated the view that the materialistic conception of history was absolutely false, but precisely the way in which I had to take a stand on the materialistic conception of history, on the view that all ethical, all scientific, all religious , all legal life was only a superstructure, a kind of smoke compared to what was the only reality in the material economic process, precisely the way I had to relate to this conception of history, that could not be understood. Of course, it could not be understood by those who had not even approached an inner penetration of the matter. The workers who listened to my lectures gradually understood the matter; but it was precisely through this understanding that the leaders found out about it at the time. What I taught was this: I said that it begins approximately in the middle of the 15th century, slowly at first, then more and more rapidly from the 16th century, that process in the history of the development of humanity, through which the intellectual, legal, and ethical productions of humanity are in full dependence on the production processes, on the way in which economic life proceeds. Little by little, everything intellectual and legal becomes dependent on economic life. Therefore, I said, the materialistic conception of history is relatively justified for the interpretation of the last three to four centuries of human history; but one arrives at an impossible conception of history if one goes back beyond the 15th century and wants to understand older times in the sense of the materialistic conception of history. And one is completely wrong if one regards this materialistic conception of history as something absolute and says: In the future, all ethical, all legal, all scientific life will be only a kind of smoke rising from economic life. — On the contrary, it is the task of the present to overcome what has developed as the dependence of spiritual life on the economic in the last three to four centuries. It is this that must be overcome as a fact, for which the materialistic conception of history is correct.

You see, if you really take a spiritual scientific approach, you are dealing with a different way of thinking, with the way of thinking that actually breaks more in the thought forms, in the whole structure of the world view with the traditional. And truly, for anthroposophically oriented spiritual science, it is much more important to educate in the development of humanity this transformation, this metamorphosis in the structure of feeling, thinking and willing, than to pass on to people just any kind of content about different human bodies and the like. Of course, these contents do come to light; these results present themselves to our spiritual vision precisely through such a metamorphosis of the structure of thinking. But the essential thing is the different attitude towards the world; the essential thing is that we are able to change the whole constitution of our soul to a certain extent. Only when we realize this do we actually notice how, in the present thinking of the broadest circles of Western civilization, the remnants of traditional thinking, feeling and will are still very much active, and how these remnants have simply been carried over into the present from the most ancient times. There have only been a few individuals who, I might say, have developed a feeling or an inkling in the most diverse fields, out of the broad masses, for how rotten the very forms and structures of thought of the old are. They were mostly unable to penetrate to spiritual science, and so they got stuck in the negative.

An extremely interesting phenomenon in relation to this stuckness is Overbeck, the friend of Friedrich Nietzsche, who taught at the University of Basel during Nietzsche's time and who, in particular, wrote an interesting book about the current justification of Christianity. It is one of the most interesting phenomena in the field of modern literature that a Christian theology raises the question: Are we still Christians? This question has been raised not only by the materialistic theologian David Friedrich Strauss, but also by the theologian Overbeck, who taught at the theological faculty in Basel and was a friend of Nietzsche. And Overbeck actually comes to the conclusion that there is still a Christian theology, but no longer a Christianity.

But in particular, I must say that it was a strange coincidence for me that, after I had to give you these various examples of theological thinking yesterday, in which I had to show you that one has to complain about theology just as much when it becomes a friend as when it becomes an enemy. It was very significant to me that just these days in the supplement to the Basler Nachrichten, a posthumous production of Overbeck is discussed, and that a sentence is pointed out that this Christian theologian wrote down. A Christian theologian wrote down the sentence: The theologians are the simpletons in modern society; that is a public secret in this modern society.

So said the theologian Overbeck in Basel! It is not necessary to go out of the sphere if one wants to collect such a judgment. However, Overbeck was a thinker in addition to being a theologian, and being a theologian was more his destiny than his will. Perhaps it was also his weakness to remain a theologian. But that is not for me to investigate today. But it is remarkable that such a saying was not coined by a monist, but by a theologian: theologians are the simpletons in modern society, and it is a public secret in modern society that this is the case.

Now, the things that are only shadows of old worldviews, ways of life and so on are still present today. To be a Christian today, one needs a new grasp of the mystery of Golgotha, as I already explained to you yesterday. But to understand today's social demands, one needs a completely different structure of thinking and feeling than the one that extends from ancient times into the broad masses of contemporary humanity. And today I would like to give you an example of this. You can take two such different social thinkers as, say, Marx, who is the idol of social democracy, and Rodbertus, who is more, I would say, a support for those who seek a solution to the social question on a national level. In a certain respect, both Rodbertus and Marx are socialists; but they are actually antipodes. But in one important point they agree. They agree on a certain conception of the fundamental question, which is actually raised today by all those who are fundamentally more deeply concerned with the social question. The question is: What actually produces economic goods? What produces economic goods that circulate in economic life, goods that are useful for the economic consumption of man? Marx and Rodbertus both answered this question by saying that only physical labor produces economic goods. Thus everything productive in economic life can be traced back to physical labor. In other words, if we want to speak of the labor that produces any coherent series of economic goods, then, for example, in the case of a railroad, we have to start with the groundbreaking, but not with the work of the engineers, nor with the work of those who, based on some life circumstances, produce the idea that a railroad should be built in this or that area. Karl Marx, for example, says that only labor, physical labor, produces economic goods. If, he says, you hire an accountant in a community in India, that accountant's work is not something that produces real economic goods. Although the work of this accountant is necessary, it does not produce economic goods. Economic goods are produced solely by the physical labor of those who are directly involved in the physical production of goods. Everything else is excluded from being counted as a productive element in the production of economic goods. What, says Karl Marx, is the Indian accountant paid with? With a deduction that is made. You first have to deduct something from what everyone else who works physically should actually earn, and give it to him because he is necessary. You can't produce without him, but he doesn't produce any goods. So you have to take from those who produce goods what you have to give him. – And by pursuing this line of thought, Karl Marx finally comes to the conclusion that all intellectual work, all intellectual production, is not taken out of economic goods in such a way that it would participate in the production of these economic goods, but that it is subtracted from those who really produce economically.

And Karl Marx's antipode, Rodbertus, comes to exactly the same conclusion. Such views arise out of the thinking that has emerged in the course of the last three to four centuries as a shadow of older ways of thinking. For one can see how such views arise when one observes the way in which such theorists view labor and the relationship of labor to the production of economic goods, and the view of these theorists has now been adopted by the entire proletariat. What exists in the entire proletariat as a view of life is a direct result of such ideas, of which I will now give you some examples. People like Karl Marx ask: Why does the worker receive a wage? They answer this question by saying that the worker receives a wage for the work he has done, that the work he has done should be paid for, and they say: It must be paid for, because by producing goods, the worker gives up his own labor. I have often characterized this view as the one that represents the present proletariat: the worker gives up his labor power, his labor power is expended; it must be replaced. He is therefore given wages, that is, economic goods, because only the wage as a representative is used for this; he is given wages so that the physical labor power that has been used up in the production of economic goods can be replaced. This idea recurs again and again, and we find it in the most diverse variants.

What is the underlying view here? The underlying view is best seen by looking at a word that Karl Marx and his followers used again and again. They used the word: labor runs into the product. — To a certain extent — when the product is produced, labor has run into the product. Thus, the labor force or its result would also have been incorporated into the economic good, into the product. One says: intellectual power cannot be incorporated into the product, only physical power can be incorporated into the product. - So one has the idea that the labor force somehow passes from the person into the product, then it is out there, incorporated into the product; then one eats and then it is replaced.

Such a notion is deeply rooted in people from certain materialistic backgrounds of recent times, and if you fight against such a view, you even appear to be a person who tends towards the paradoxical, because these things have gradually become something that seems quite natural to today's people. And in Russia socialism is now being practiced only under the influence of such views that have grown out of the underground of materialism.

Now it is really so – it is extremely difficult to admit, but it really is so – that sometimes views become popular, are advocated everywhere as if they were self-evident, and they actually have no basis at all. This view, as if labor were simply transferred into the product, has no foundation whatsoever, for it cannot be said that what is expended during the work is replaced by the food. One need only seriously ask whether someone who does not work at all does not also have to eat if he wants to live. Surely the replacement of a “lost power”, which is what is at issue here, cannot depend on whether this power has gone into the work, because if it does not go into the work, it must also be replaced. There must be a major flaw in the reasoning, a major flaw in the reasoning that has simply become popular. You cannot believe how deeply we are stuck in wrong thinking habits today. We must awaken our soul to these wrong thinking habits. It is unacceptable that our soul continues to sleep to these wrong thinking habits.

I have already expressed this thought to you in a different form. Those for whom it is not a need, or who, let us say, have not been placed in such a situation through their life circumstances that they chop wood or do similar physical work, will sometimes live out their strength, let us say in sport. There they also apply their strength. And you will easily admit that under certain circumstances one can use the same amount of strength for chopping wood as for sports. You can get just as tired from sports as from chopping wood. You can get just as good a night's sleep after sports as after chopping wood. The same amount of work can be done in a purely formal way in one case and in the other. So it cannot be a matter of how much work one does and how much energy one expends in this working and performing, but it is obvious that it is something completely different, the way in which work is integrated into the whole social process. It is a matter of learning to see beyond the way in which human life force is expressed in work, in the production of goods. At most, it may be that the industrious person needs a little more to eat than the lazy one, although this also does not quite correspond to the eating habits of some people. But in any case, this strange way of thinking, as if in economic thinking one had to look at how the expended human labor power had to be replaced by what one receives in wages, this way of thinking is in any case completely unfounded. It simply cannot be thought of this way if you want to achieve any goal.

I wanted to draw attention to this from a different angle, to show how our whole life is dominated by wrong ideas, by habits of thought that may have been justified in earlier times, but that no longer have such justification today.

Another train of thought, which also often recurs in those who observe economic life and are more or less dependent on Karl Marx, is this: they say that when physical labor is performed and an economic good is created in the course of performing that physical labor, then that labor is consumed. If the good is to be there again, it must be produced by the same labor. When someone thinks up an idea, that idea is there. It remains there, it is not consumed. And perhaps countless work processes can be carried out on the basis of this idea. — So: physical labor applied to the production of goods is consumed in its product, intellectual labor is not consumed in its product, but the products remain — this seems terribly plausible when you express such an idea. But then the question arises: is there anything to be gained in a fruitful way in economic thinking from such an idea? It is always the case that those who pursue such an idea are unable to follow the whole process through which such an idea goes in becoming reality. Is there, one might ask, a single case in which an inventor produces an idea and, without any further intellectual work being done, this idea can be realized countless times? That is not the case. Rather, the following must be said: What is the actual connection between what is produced by the spiritual man and what are external, for example, economic goods? Just take a look at the production of economic goods. Can you imagine that economic goods are produced without spiritual guidance being at the root of it? You can actually prove that spiritual guidance comes to the fore in material work, in the production of material goods, right down to the very core. You just have to go back far enough. I have often given you the example: we look at the Gotthard tunnel or the Suez Canal or something like that; such things cannot be done today without differential or integral calculus. All physical labor is in vain if these things are not taken as a basis. These things, however, differential and integral calculus, were once developed in the lonely study of Leibniz or – we do not need to get involved in a national priority dispute today – in the lonely study of Newton, but in any case these ideas originated with thinkers, in intellectual production. In all that is basically there in the Gotthard Tunnel, in the Suez Canal and in similar works, which in turn underlie the production of economic goods, in all this only the results of what was once a spiritual germ are present. And none of the physical labor could have been there if the spiritual germ had not been present. Look at anything that is produced, you will have to say to yourself everywhere: physical labor cannot even begin if spiritual labor has not gone before it; and if it does begin and the spiritual labor stops, it will not get very far either. Yes, one could prove just as rigorously as Karl Marx and Rodbertus thought they proved that economic goods arise from physical labor alone, that only mental labor produces economic goods, that physical labor is altogether entirely the result of mental labor. These things are entirely relative to each other. And the same rigor of reasoning that the Marxists can apply to the idea that only physical labor produces economic goods, the same rigor of reasoning could be found in the idea that only intellectual power produces economic goods.

What follows from this? I say explicitly: the same rigor of reasoning can apply in the one case as in the other; that is, the following can occur in one case or in the other. Karl Marx advocated the one. Someone might come along who proves just as rigorously that only intellectual labor produces economic goods. It is only due to the materialistic conditions of modern times that no such Marx has emerged for spiritual conditions as Marx emerged for material conditions. But both, if they had emerged, could have won followers. Karl Marx won enough followers; the other could have won followers too. The arguments of both could point to the same strict line of reasoning that you find today when people, of course always in good faith, discuss these or those reform issues in modern gatherings. There, everything is usually proved very strictly, because people are very clever today. Or when the people at the lecterns prove this or that, everything is strictly proved. But one can prove the opposite just as strictly. One just does not want to believe that logical proof is not something that can sustain life, but that a sense of reality and a connection with reality must be added to the logical proof or to that which is only gained from the logical proof. Only out of life can life be sustained, not out of intellectualistically oriented proofs. It is only due to the fact that the instincts of people in the last three to four centuries have been materialistically oriented that the presentation of evidence on the materialistic side has become so strict as in Marxism. As a rule, one does not get along with refutations, because the point of proof is not that one proves something, but that the other accepts the proof. But the acceptance of the proof does not rest on the logic of the proof, but — as people are when they do not penetrate into spiritual science — it rests on certain instincts, on habits, especially on habits of thinking. And so it must be said that life today is confused for us by the fact that souls do not want to awaken from their sleep to the impulses of reality, that souls, above all, do not want to penetrate to the point of saying to themselves: It is important to find the right point of view, not to look at the world from any point of view.

Today it is a matter of gaining a point of view that no longer gives rise to prejudice in the sense that one considers a one-sided line of argument to be correct, but rather one that allows one to see life so universally that one can truly weigh the weight of the one side's reasons as well as the weight of the reasons on the other side. Today we must recognize how much weight the arguments on one side, the materialistic side, carry, and how much weight the arguments on the spiritual side carry. This means that it has never been as necessary as it is today for people not to be fanatical. But fanaticism, which is virtually a modern phenomenon, can only be overcome if man opens within himself the source that leads him to a real insight into the spiritual connections of the world. That is why the fertilization of our Western civilization with the results of spiritual science is so eminently necessary. It can therefore be said, in a rigorous argument, if one wants — it always depends on whether one wants — that spiritual labor can be seen in the product. One can also say that physical labor can be seen in the product. But what are we really dealing with? In reality, we are dealing with the fact that certain processes in the external world are performed by human beings in a certain way. Let us suppose that I pick an apple from the tree. This is something that also has something to do as an addend in the sum of economic interrelations. We have to see what elements make up reality. When I pick an apple from the tree, I bring about a change in the external world, a metamorphosis: first the apple is up in the tree, then it may be lying in my basket. I have brought about this change. Certainly, a process has taken place in me, in the course of which physical strength has also been expended, which has been replaced again. But if I had taken a few steps on my walk at the same time as I would have picked the apple, I would have expended the same amount of strength. It is not a question of what happens inside me, and in an economic context it cannot be about anything that relates to the human organism. It cannot be a matter of raising the question: What does a person get in return for the physical strength expended? Rather, it can only be a matter of What is the inner significance of the metamorphosis that basically takes place entirely outside of the human being, which he only directs, which he only guides, that metamorphosis, that the apple is first at the top of the tree and then in his basket? Imagine you were to draw the whole process, or paint it. You paint the tree, then the human being next to it. You now paint how the person reaches out his hand, sets up a ladder and reaches out his hand, picks the apple, and then paint how he puts it in the basket. Now, just for the fun of it, let's say you erase everything that your painting was of the human being, and just look at what is happening objectively outside of the human being: the apple is up, moving down, is in the basket; you have completely eliminated the human being. But you have strictly focused on the process that is considered economically in life. That is what is at stake when the economic aspect is considered. And every time the purely economic consideration is based on false premises, when the consumption of vitality or physical strength and the like is included in the economic consideration, as Lassalle, as Marx, as almost all other academic economists do.

What matters, then, is that we can eliminate the human being where economic interrelationships are concerned. We must then be able to consider this eliminated human being in his or her own right. This is where we come to other contexts, to contexts that are based on a different foundation. When we say, “Yes, but people have to work, otherwise the apples won't fall from the trees into the baskets!” — when we say this, we realize: Now we cannot erase the human being! But above all, we cannot erase his soul if he is to remain human. If man is to remain human, then the impulse to work must come from within himself. He cannot remain human if a machine is devised by which he is driven through some technical process to the ladder, where his arm is raised, his fingers bent, and so on, or if the state were to introduce compulsory labor; both basically come down to the same thing. The point is that the impulse must lie within the human being. It will not lie within the human being unless it is ignited by the relationship, by the interaction between human beings.

As you can see, when we move on to the impulse to work, our considerations also enter a completely different realm from the economic realm. When it comes to the impulse for work, you cannot look away from the human being, but you also cannot look away from the innermost part of the human being. If you follow this matter in a realistic way, you will find that the one thing I mentioned, the economic process, is so radically different from what actually leads to work, what the impulse for work is, that this difference must be rooted in social reality itself.

Now there are many ways of thinking in order to arrive at the threefold social organism. But one should follow many paths of thought, because people today need a strong impulse; they are so sleepy when it comes to thinking! Above all, you will find that this tangle of ideas, which seeks to weld together everything that is economic, legal, and state-related with everything that is spiritual, has sprung entirely from materialism, which, however, at the same time, by arising as a world view, also binds the soul to bodily processes, but in doing so, also makes this soul passive, deadens this soul in its activity. We have not merely become materialistic, theoretically materialistic; we have become material. Therefore man cannot extricate himself from the catastrophe in which he finds himself today by a mere change of his way of thinking, but he can extricate himself only by a stimulation of his will. For the will is that which is the first soul-life to be independent of the body, and not entirely so, if it is ever harnessed to an end, can be harnessed to the body. For every time I perform an external act, I am given direct, vivid proof that the will is independent of the material body. For the will is active in taking the apple down from the tree and putting it into the basket. I can exclude from the purely economic process what a person eats; but I cannot exclude the will of human beings.

Today, I just wanted to give you another example of a train of thought by which you can find the deep justification of these ideas of threefolding. First, I showed you how completely different the impulse of work is from everything else that is included in economic life. You know, of course, that in the threefold organism it should be in the field of the state and the law. But if you follow the lines of thought stimulated today in other directions, for example, the way in which ideas become confused with regard to the share of physical and mental labor in the production of the product — if you think as people have learned to think during the last three to four centuries, then you will also see how this tangle of thoughts, which has arisen, also has a confusing effect when one wants to separate the spiritual life purely from the legal and economic life. For there is no necessity for work if one has the view that man simply uses physical strength in his work, which must be replaced by wages. We have seen that there is no such necessity for work. How does one come to entertain such a train of thought? How does one come to formulate this idea at all? One comes from materialistic backgrounds. One cannot free one's thinking from matter. One cannot find anything that originates in man and is independent of his body. Thus one is chained to the body with one's ideas. Political economy is chained to the body in a materialistic way. Because it cannot see the purely spiritual connections in the external world in economic life, it is diverted to the purely material process of consuming physical energy and replacing it: giving off energy, absorbing energy, giving off energy, absorbing energy, and so on! People want to operate entirely in the material world and therefore cannot arrive at anything other than, so to speak, the incorporation of the human being as a machine into the economic organism.

It is already the case today that we are not stuck in disaster because of the institutions, but that we are stuck in disaster because of the deepest thinking and feeling and the will impulses of people, and that it is eminently necessary to get away from the prejudice that a social upturn can somehow happen through mere institutions. It is urgently necessary to recognize that a social upturn can only come about through a transformation in the direction of people's thinking and feeling, through the eradication of old habits of thought that threaten to drag us deeper and deeper into decline. We must get used to following with a certain deepest interest what is alive in the thoughts of contemporary humanity. It will be found that it is of no use to continue these thoughts in any particular direction, but that it is essential to leave these lines of thought in the most important areas today and to take up new lines of thought. But these can only emerge from the deepest foundations of human nature itself. And they can only enter into human culture if impulses that are original and elementary are really taken into account and accepted by people. But today such impulses can only be found in the spiritual realm of anthroposophical science. We need a new understanding of humanity, because the old understanding of humanity has led to error even in such a field as that which I have characterized for you today. The old view has already gone so far as to regard the human being as a machine and to fail to recognize the absurdity of the idea that consuming human physical strength and replacing it with wages as an equivalent is an economic category. All this is based on the fact that within today's way of thinking, one cannot know human beings at all and that one needs to gain knowledge of human nature in the deepest sense of the word. However, this will only be possible if our whole way of thinking is oriented towards anthroposophy.

Today I would like to speak to you again about something that has been spoken about here often enough, but which can only be fully grasped if one looks at it from many different angles. Anyone who consciously lives today's spiritual and ultimately also material life and has truly settled inwardly and emotionally into what we call anthroposophically oriented spiritual science, must feel a heavy cultural concern for our events. This heavy cultural concern can be described something like this: On the one hand, we see the necessity that what we call initiation science, spiritual science, which can only be fathomed through the method of initiation, that this science must spread as far as possible among all thinking people, at least in terms of the main points, if we are to avoid further decline. People simply need to take this up into their intuitive life and allow themselves to be stimulated by this initiatory science for their mutual intercourse and reciprocal action among themselves. On the other hand, the vast majority of people – we only need to look at the few adherents of spiritual science – feel that they reject this initiatory wisdom, that they should continue to live in the same way as they have lived so far, without being influenced in any way by what this initiatory wisdom can give them. One would like to say, therefore, that on the one hand there is the most urgent necessity for the revelation of the spiritual worlds, and on the other hand, the radical rejection of this knowledge.

We must not be under any illusions about the fact that basically the way in which people have been taught by the traditional religions to think about the spiritual is largely to blame for this radical rejection of a wisdom from the spiritual worlds. Let us realize that, above all, the traditional creeds may only introduce people to one side, let us say, of the eternal in man, to that side that lies beyond death, and that there is a decided refusal on the part of the traditional creeds to point people today to that which is present of the eternal soul in man before birth, or let us say before conception. Much is said about the existence of the soul after death, albeit in a highly vague manner and always without pointing to knowledge, only to belief. On the other hand, all talk about the existence of the soul before birth or before conception is rejected. This is significant not only within the theoretical, as we have just mentioned it, within the pure cognitive judgments that say: We want to look at the time after death; we do not want to look at the time before birth – but this is significant for the whole nature of the human being. For the way in which one speaks about the immortal in man depends on this rejection of the prenatal. Just imagine how people usually speak of the soul's immortality. Appeals are made to people's finer egoistic instincts. These finer instincts of people tend to desire existence after death. The desire for this existence after death is present in people in the most diverse forms, and by speaking of this existence after death in the usual way, one must always appeal to these selfish instincts of people, to this desire for an existence after death. So one must appeal in a certain sense to human desire for immortality. And by appealing to it, one finds access to people's belief in this immortality after death. One would not easily find the same belief for the same kind of language if one were to speak of the eternal nature of the human soul as it exists before birth or before conception. Just consider one thing: one speaks of immortality. We are not talking about something that goes beyond birth in the same sense, because we do not have a word for it in the ordinary sense. We have the word 'immortality', but we do not have 'unborness', 'unborn-ness' – we would have to develop that first so that it would become familiar to people. From this you can see how one-sided the traditional religions' discussions of immortality are. And why is that so? Yes, it is quite different when one is to speak to people about the fact that they should regard their present life, which they have led from birth and continue to lead until death, as the continuation of a spiritual life, just as they want to regard the spiritual life after death as a continuation of this earthly life. For people it is like this: to learn about the afterlife is in a sense a pleasure for them; to learn about the prenatal life is not in the same sense a pleasure, because what we have become through birth, we have, we possess; so we do not desire that. Thus, inciting desire for the eternal before birth is out of the question. If one wishes to speak of this eternal before birth, one must first awaken in man the urge to look in that direction at all, to declare one's willingness to recognize such things.

This is connected with the fact that spiritual science must indeed presuppose a certain willingness to recognize before it can be recognized. What I mentioned in yesterday's public lecture as “intellectual modesty”: to feel towards the great insights of nature as a child would feel if it could feel, to feel five years old when faced with a book of Goethean poetry, with which it also cannot do anything, before it is educated to understand it — that is how man should feel when faced with nature unfolding. He can do nothing with it until he has prepared himself to penetrate it. Therefore, this preparation must be undertaken with intellectual modesty. And we must find ourselves inwardly ready to make something else out of ourselves than we are, if we have not yet taken our inner being in hand to advance it in soul and spiritual life. But for this it is necessary to look at certain things, which one does not really want to look at in the general slumber of the world to which one is devoted.

We as human beings have the ability to educate ourselves through our perceptions, through our thinking about the world. But we do not think much about the special peculiarity of this thinking. This thinking does have a special peculiarity, because it is actually unnecessary in relation to the outer life. We do not usually realize this. Apart from the fact that animals can also live, can find their food, can reproduce themselves between birth and death, without thinking in the human way, apart from that, we can see from this that we can also perform certain lower tasks of we can also perform certain lower tasks of life if we do not think in a human way. We only have to devote ourselves to a somewhat more thorough consideration of life and we will immediately see how thinking is actually unnecessary for the external physical life. We cannot rely on thinking at all when it comes to certain things. Right, we do science. Take any science, for example physiology, through which we learn about the way in which human organs function. In physiology, we learn, as well as it is possible in the materialistic or spiritual realm, to recognize what the digestive process is. But we can never wait for the thinking recognition of the digestive process; we have to digest properly first. We would get nowhere in life if we had to wait until we had thought about digestion, until we had realized it. We have to carry out the digestive activity without thinking, and so too the other activities of our organism. It is precisely with regard to what we do as human beings that thinking always comes afterwards. So for life in the sense world, we could basically do without thinking.

This is where the big question arises for the humanities scholar: what is the actual significance of this thinking, which cannot serve us at all in our ordinary physical-sensory body? Of course, one important thing must be pointed out. What is presented to us in outer technique would not be presented to us if we did not first think about it. But basically, thinking with its positive meaning only begins with outer technique and everything that outer technique demands. In everything that does not demand outer technique, thinking is something that actually comes afterwards and proves to be superfluous to our sensual existence. We therefore carry an element within us that makes no contribution to our sensory existence. This is what the humanities scholar says to himself, and then he comes to examine what this thinking actually is. Then he finds, as I have often explained to you, that this thinking is actually an inheritance from our prenatal existence, that thinking is precisely what we have developed most intensively between the last death and this birth, that we bring the ability to think into this sensual existence, that this thinking was actually developed for the supersensible world. We do not understand the significance of this thinking at all if we do not know that it is our inheritance from the supersensible world.

Thus the spiritual scientist gradually comes to see in thinking the inheritance of the life he has spent between the last death and this birth. What has actually been stripped away since the last life? The relationship of desire to the environment has been completely stripped away, because when we grasp the world with our thinking, we are without desire. That is the peculiarity of cognition, that desire does not permeate this cognition. Therefore, man must be educated to cognition. He must first be led to use cognition. For basically, he does not initially desire the things that become his through cognition. But spiritual science shows us something different in this area. It shows us, by means of our thinking, our thinking that we have a completely useless limb for the sensual world, that this thinking in us humans must be there for something other than for mere sensual life, and that we abuse this thinking when we leave it unapplied, when we do not apply it to penetrate not only into the sensual but into the supersensible. We have thinking as a gift, as an inheritance from the supersensible, and we must recognize that we must also apply it to acquire the supersensible.

What I have told you is expressed in life in the most diverse ways. If we look at life correctly, we can come across such things as those just mentioned. How do we actually enter into this life? By the ability to think gradually detaching itself more and more from the dark depths of our inner being, and by developing more and more the power to survey the world by thinking. How do we enter this world and how do we become more and more a part of it? Ask yourself very thoroughly, self-knowingly, ask yourself what kind of consciousness you connect with becoming more and more thoughtful. You directly link the need to communicate with this becoming of thought. When you think, you cannot help but want your thoughts to go into the souls of other people, so that you are able to communicate your thoughts to other people. As we think, this desire to communicate our thoughts to others grows in a certain way.

One need only hypothetically imagine what it would mean to have to keep one's thoughts to oneself, to find no one to share them with! But for most people, this is most certainly a need that applies only to the world of thoughts. With other possessions, it does not apply to most people, and even if you do find people who are happy to share their thoughts, perhaps even happier to share their thoughts than to share their other possessions (although the word “even” is really too much), they are not always so happy to share their other possessions. But there are people who really like to share. But then one must also analyze this willingness to give a little, and then one realizes that this willingness to give is connected with thinking. The thought: What will the other person think of you, what community will develop when you give him —, that is something that very strongly influences the giving of other goods, so that the need to share also lives very strongly in giving or working for another. The striving for community of thought is what plays a role here.

If you think about a question that a number of our anthroposophists have had to learn a lot about recently, about the pedagogical-didactic question, which had to be discussed a lot when founding or continuing the Waldorf school, which will soon have passed its first year of existence, then one comes to the conclusion that actually the one who has the greatest need to communicate has the best teaching profession. If someone likes being a teacher, it is because their need to communicate, to live in joint thinking with others, is particularly well developed in them, something they bring with them from the world we come from when we enter this sensual existence through birth. And since it is easier to communicate thoughts to children and to find understanding in children than in adults, the teaching profession is the one that arises precisely from an intense desire for success in the desire to communicate.

But once you recognize this, once you recognize, I would say, the soul teaching of teaching, then the other question arises, the question that has played the greatest role in the development of a pedagogy for the Waldorf school. It still sounds paradoxical to today's people, this other side of teaching pedagogy, and yet, in the training of the pedagogy of the Waldorf School, this other side has played the greatest role, and that is that we bring it to realization at the same time that the children who grow into the world are each a mystery in themselves and that we can really learn from the children. By being teachers, we not only satisfy our need to communicate, but at the same time our need to know, by saying to ourselves: You have grown older, but those who are coming in now bring you news from the spiritual world from a later time, they reveal to you that which has taken place in the spiritual world since your own birth, for they have remained in the spiritual world longer. The teachers at the Waldorf School have been taught in the most diverse ways to receive messages from the spiritual world in the growing child, to really think about it in every moment, and to feel it in particular: in the child that is given to you, what is sent to you from the spiritual world is revealed to you.

In this way, giving and taking are combined, and in this way one practically grows into living together with the spiritual world. The pedagogy of the Waldorf school is based on such an actual absorption of things of the spiritual world. Not just that one wants to theoretically explain some pedagogy that starts from the abstract principles of anthroposophy. That is not the point, but the teaching practice, which is expressed directly in the treatment of children. It is one thing to assume that the child brings you messages from the spiritual world into this world, and you have to solve the riddle that is brought to you from the spiritual world, and quite another to regard the child as a random plastic substance that you just have to educate. Solving this riddle leads to the practice of life that follows from what is observed and absorbed in anthroposophical spiritual science. And this anthroposophical spiritual science is not just there to represent principles or theories, but to be truly absorbed into the individual branches of life. That is what it is about.

In this way, we have pointed out how this work in education, in the sharing of one's thoughts – and ultimately it is a sharing of thoughts, whether I tell someone something, or whether I write a novel, or, if we think of the thought in the broader sense, whether I produce another work of art — how this whole life in thought is a living together with the spiritual world, a carrying in of that which we have experienced before birth, into this world here. This special feature of what is called spiritual experience, what is called spiritual civilization, must first be considered by anthroposophists. For it is through this that our spiritual life takes on its special character, that we, by being in this spiritual life, become aware that We are connected through it with everything that lies before our birth and everything that lies after our birth, in that children bring it to us from the supersensible worlds. But it is this that gives this spiritual life its special character. On the one hand, there is what should be, namely that the anthroposophist views the world much more realistically than other people today, that the anthroposophist learns to look at the subtleties of life. He should recognize how the outer life of civilization in the workings of the spiritual is connected with the prenatal, and how something actually unfolds there in the spiritual that is richer than the individual human being, that reaches beyond the individual human being. It is true that when we are dependent on communicating our thoughts to others, and thus also finding them in the hearts and feelings of others, spiritual life points us to a commonality, to something that we can only experience together with other people. It equips us with something that we do not want to have alone.

We know more, if I may express it paradoxically, than we are allowed to keep to ourselves, and our needs intersect in this respect. Whoever shares something with another should in turn receive something from another. It can't be any other way. So we shower each other with spiritual life, we pour out our riches on each other. That too is a peculiarity of this spiritual life. We have too much. We bring with us too much for this material world, because the spiritual life that we bring with us as thinking beings is at the same time destined for the supersensible. Because the supersensible lives itself out in it, it floods this physical world, as it were, like a flood. It is quite different when we turn our attention to economic life. There it is not the case that we so easily communicate our thoughts to others. First of all, we often do not want to do so. If we wanted to communicate thoughts of economic life to others as easily as we do with thoughts of pure teaching life, no one would patent anything, no one would keep a trade secret. The desire to communicate is not as great as in the field of spiritual culture. And you only have to imagine what the situation is in economic life to immediately see that there is no such flood of ideas passing from one person to another, but that things are quite different there.

Recently, I have often been able to point to an example that makes it easy to see what I actually mean. In the middle of the nineteenth century, people who had something to say about such matters began to express the urge to talk about free world trade and to make free trade, that is, no tariff barriers, the general way of people in the field of economic life across the world. At the same time as this thinking about free trade, another tendency arose: to replace bimetallism, the gold and silver currency, with the gold currency. This striving for the unified gold currency emanated from England, in particular; but it also took hold in other countries, as you know. And you can see in the parliamentary reports, or elsewhere, where such things were discussed, how people, in a very practical way, expressed themselves about the effect of the gold standard at a certain time in the 19th century. They said: Free trade will develop under the effect of the gold standard; the gold standard will bring about free trade by itself! And after the most respected parliamentarians and practitioners had championed this theory until the 1870s, what actually happened? Customs barriers were erected everywhere under the influence of the gold standard! The exact opposite of what the greatest theorists and practitioners had predicted!

This is a very interesting example of thinking in the economic field. Anyone who looks into economic matters at all today – the people, the practitioners do not notice – notices that it is the same in all fields. As a rule, the opposite of what people predict occurs in business transactions. One need only study the concrete cases, need only not take into account what one wants to declaim as a so-called practitioner of life, who looks down on everything idealistic, but really look at what is going on, then one already finds that this is the case.

So what I want to say – as you will assume – is that all those fools who predicted in parliaments and in debates that the gold standard would lead to free trade, while in reality the erection of customs barriers has occurred. No, that's not what I want to say. I don't want to say that they were fools at all. They were very, very clever people – some of them, of course; there were extremely clever people among them. And anyone who goes through the arguments they put forward and doesn't look deeper into the whole fabric of human coexistence can't help but be amazed at the cleverness with which such people were dominated when they declaimed a completely false prophecy.

Where does this come from? Precisely from the fact that in more recent times we have grown into individualism of thinking, that everyone wanted to think for themselves in such matters. Just as we have what we bring with us as actual spiritual thinking for everyone else, and how we can shower the others with it, so we have the thinking that we are to extract from life in the first place, not at all to pour out. We can only acquire it in life by having it very partially, by always distorting it to the point of caricature when we want to apply it generally. The judgment with which we are born, we have not only so that we can judge the world, but we have it so that it is also enough to give something to the other, so that he too can judge according to our judgment. Our economic judgment and that which is similar to economic judgment is more briefly summarized. This is not enough to communicate to the other, but to make it effective, it is necessary that associations be formed, that groups of people with the same interests, consumer interests or interests of a particular type of business, and so on, come together; because only groups of people together can bring about the living experience of what the other can contribute to them, what he can know and what the other must believe, on trust, when he is with him in the association.

This in turn raises a big question for those who, I would say, now look at the world with a clear eye of the soul. They say to themselves: We bring with us a certain amount of judgment that we can pour out on other people. These connect us with life before birth. But then we only acquire useful judgments in the realm of external, namely economic life, when we join with others in a lasting way, when we form associations with them, when we judge together with them, when we, so to speak, piece our judgment and their judgments together. We cannot communicate with them, but in order for our judgment to exist at all, we have to piece our judgment together with theirs. Where does this come from? That is the big question. It comes from the fact that we as human beings are really at least a dual being. We are actually a threefold being, but I will not take that into consideration today. You can read more about it in my book 'Von Seelenrätseln'; but I will first take the dual nature into consideration by summarizing the second and third more. What we bring from the spiritual world into this world, what we can pour out over man, that forms our head, the head that is now really more than a mere expression, a mere tool, that really is an image of what we were before birth, that also expresses our soul , and thus does more than the rest of the organism, which, when we are not moving, does not truly visualize our soul directly in activity, and does not truly express our soul directly as the face and head express our soul.

On the one hand, we are truly human beings, and through our heads we carry the external image of what we have become before birth into the world. And the rest of the human organism is joined to this. It is only with the help of the head that the rest of the human organism has to judge something like economic life. We do not use our heads to judge economic life at all, because the head is not particularly interested in economic life. It does want to be nourished as well, but it only makes this demand of its own organism, not of the outside world. The head itself only corresponds to the rest of the organism in terms of its nutritional needs. It is actually placed on this rest of the organism in such a way that it is, so to speak, really carried by this rest of the organism. Just as a person sits in a cab, our head sits on the rest of the organism and does not participate in the movements. Just as we do not need to exert ourselves in the cab when we are riding in it, for example, to work with our arms and legs on the forward movement of the cab, our head does not participate in the movement of the legs and feet. Our head is something that rests on the rest of the organism. It is an organization of a completely different kind than the rest of the organism, and it judges in such a way that it brings the power of this judgment with it into physical existence through birth. The rest of the organism is built out of this world. This can also be demonstrated with the help of embryology, if only one really does embryology, not the caricature of embryology that is done by today's science. The way in which embryology is developed proves immediately what I am saying here. This remaining organism is what now enters into a relationship with the rest of the world, including the social world, and is dependent on the structures into which we enter into the outer world.

We can say that the human being confronts the world with two very different organizations. He counters spiritual life with his head, and economic life with the rest of his organism. But the rest of the organism already shows its dependence on the human outer world through its purely natural constitution. Consider: in relation to the rest of the organism, the human race is divided into men and women, and the fact that the world endures as the human race stems from the interaction of men and women. So here you already have the archetype of social interaction. What is the main organization, is not somehow dependent on interacting with others in such a way that the activities are joined together, but rather we give what the head produces to the other people, shower the other people, as it were. This forming of associations, this living together with other people in associations, is only, I would say, a further form of living together, which the human being enters through the rest of his organization, apart from the head. Something quite different from what appears through our head organization comes into the world. What we must say about it is that we only get it in the eminent sense by integrating ourselves into this physical world. — At first, this other part of the human organization is actually only born in its astral form: desire without wisdom. While the head does not develop desire, must first be educated to desire the world cognitively, the human being develops desire through the rest of his organism, but it is not permeated by wisdom, and must first seek its wisdom in living together with the head.

On the one hand, you have the spiritual world with very different qualities than the world we have on the other hand, the world of economic life: I have characterized the world of spirituality by showing you how it is carried in from our prenatal life; the world of economic life is formed, but cannot be fully developed by the individual human being, but only in living together with other people, in association, which actually mainly extends to desire, in which wisdom does not at all encompass what is desired in a person. We want to relate this completely different world to the other world in the threefold organism in the right way. But we can look at these two worlds, and something will become clear to us that we mentioned at the beginning of our reflections. What is present in economic life, in the outer life in general, speaks to the desire. But the traditional religions also appeal to this; they appeal to desire. They appeal to that which is subject to human egoism. They incite egoism in order to make people receptive to the idea of immortality. Our spiritual science wants something different. It does not want to incite people's egoism in order to arrive at the idea of immortality, but it wants to develop in man that which man brings with him through birth out of his unborn self. It wants to speak to that in man which refrains from desire, which does not succumb to human egoism. It wants to speak to human knowledge, not to human desire, about the immortal or unborn human soul. It wants to speak to the purest part of the human being, to the light-filled knowledge, and wants people to rise through this path of light-filled knowledge to grasp the eternal in human nature. But this brings a new element into life in general. As a result, this earthly life appears to us as a continuation of our prenatal life. But then an element of responsibility runs through earthly life, which it would not otherwise have. One becomes aware that one is sent into this earthly life from higher worlds, and that one has a mission to fulfill in this earthly life.

It can also be expressed differently: other beings count on this human life on earth, and we actually address these beings as our gods, as the spiritual beings that stand above us. They live with us between death and a new birth. In a sense, we are in lively contact with them. Then the moment comes for every human being when, in a sense, these spiritual beings, these divine beings of the world, say to themselves: Here in this world of the spirit, we can only bring the person to a certain degree of perfection; we can no longer let him into our world. We would not achieve through man that which is to be achieved through man if we let man into our world. We have to send him out. There he will also conquer for us, the gods, what he cannot conquer for us here, what we gods cannot conquer for ourselves if we do not send people out into the other world. So we are sent out here by the gods to develop within the earthly body that which could not be developed in the spiritual world.

Thus, immortality after death, which is certainly all too justified – we know this and we describe it, after all – appears as something that man wants to enjoy. He wants to enjoy at least the thought of it throughout his life. Not giving birth is connected with a certain responsibility and obligation towards life, with a mission to the effect that we should try to understand life in such a way that we truly give back to the gods that which they expect from us at death. Through spiritual science, our life takes on a meaning. Our life has a significance for the spiritual world. We do not live in vain on this earth. We do not just experience things on earth for ourselves, but also for the gods, so that they too have them. It is precisely through this that life acquires meaning, and without such meaning one cannot live.

If one has become accustomed to the scientific questioning of the present, one can certainly say that it is not at all necessary to ask about the meaning of life. You just live and don't ask about the meaning of life. But of course you don't need to ask about the meaning of life if you put it so simply that you only ask about the meaning of life out of arbitrariness. You don't ask about the meaning of life out of arbitrariness at all, but when you realize, or should realize, that you cannot find a meaning to life, then life becomes meaningless. Not asking about the meaning of life means at the same time recognizing the nonsense of life. That is the important thing. It makes a difference whether one asks about the meaning of life merely out of human arbitrariness or whether one is clear about the fact that not asking about the meaning of life means recognizing life as nonsense. But that means denying the spirit as such, and anyone who does not ask about the meaning of life denies the spirit. Only from this point of view does the real meaning of life then also become apparent, and we can then say to ourselves: This life has a meaning because the supersensible needs this sensual life to complete it. From this, however, you will see how infinitely wrong the world is thinking at present, since, from the education of civilized humanity that has taken place in the last three to four centuries, it wants to base a social existence in which people between birth and death would actually all like to be completely happy, would like to experience everything that can be experienced.

Where does it come from that one even asks the question about the meaning of life in this way? It comes only from the fact that one no longer grasps the meaning of the sensual life in the supersensible, that the last three to four centuries have brought forth such materialism that one seeks the meaning only between birth and death, or finds no meaning of life there, but would actually like to develop it only out of desire. This leads to the formulation of socialist ideals such as those evident in Leninism and Trotskyism. They are only the result of the materialistic mode of perception and cannot be eliminated from the world in any other way than by returning to a spiritual mode of perception.

It is necessary to repeatedly and repeatedly point out the peculiar fact – it cannot be pointed out sharply enough – that is expressed by answering the question: What is the actual state philosophy of the current Russian Soviet government, of Bolshevism? If you want to answer this question, you don't have to go to Russia, because the state philosophy of Bolshevism is a philosophy that was truly founded by a very worthy bourgeois, by Avenarius, and by the students of Mach, the student of Avenarius, who did not live in Switzerland, but many of Mach's students did live in Switzerland. One of them is... the most important is Friedrich Adler, who shot the Austrian Count Stürgkh; he lectured in Zurich. At that time they were - no longer Adler, but Mach and Avenarius - certainly respectable bourgeois who were not out of touch with the world around them. But they developed a philosophy out of materialism, a very consistent, sharply defined one. This philosophy makes sense to people who think in a Leninist, a Trotskyist sense in the practical, political realm. It is not only because many Bolsheviks studied in Switzerland that Avenarius's philosophy, as it was cultivated here in Switzerland, in Zurich in the 1970s, is now the state philosophy of Bolshevism, but rather it is the case that for for those who see things not only in terms of their abstract logic, but in terms of their reality context, for those, after a few decades, when the second generation comes, the lecturing that takes place in the manner of Avenarius becomes Bolshevism. From the materialistic teachings on the chairs, Bolshevism arises in the second generation. That is the actual context. And anyone who wants to continue to cultivate materialism in their knowledge must be aware, from the study of spiritual science, that after two generations it will be much worse and will bring about something much worse than what is there now, because in Russia there are about six hundred thousand people (in 1920) – there are no more Leninists there – who rule over millions. At present, the others have to obey them much more than the Catholics have ever obeyed their bishops.

These things all develop with an inner necessity, and materialism, as it has been cultivated in the second half of the 19th century, is intimately connected with what is now emerging as social chaos. The cure lies only in the direction of returning to the spirit in thinking, in feeling, in the impulses of the will, to permeating oneself with the spirit in feeling, to letting impulses come from the spirit in the will. The appeal to the spiritual life is expressed in such considerations, and that is the concern of culture. This appeal is all too justified, for on the other side stands the rejection of precisely the spiritual life in the broadest circles.

When we have often considered the development of our present culture together, we have had to say: materialism gradually emerges in the middle of the 15th century, takes hold of the minds and reaches its culmination in the present. Before that, other soul feelings were at the basis of culture, of that cultural period that began in the 8th century before the emergence of Christianity and ended around the middle of the 15th century, and which we call the Greco-Latin cultural period. Then we go further back into the Egyptian-Chaldean, into the pre-Persian, pre-Indian time, until we come to the Atlantic catastrophe. If we visualize these cultural currents, we can say that we have an ancient Indian culture, an ancient Persian, an Egyptian-Chaldean, a Greek-Latin, and then our own, which begins in the middle of the 15th century. It is not that we can get by with such a schematic equation of the individual successive cultures, but when we look back to the older cultures – actually, written documents are only available from the third post-Atlantean culture , we can only look back at the earlier ones with the help of the Akasha Chronicle. When today the external scholars in archaeology, anthropology and so on collect the records of older cultures, there is little understanding associated with what is brought up as a result. These records are treated in an external way. But if one gradually works one's way into the spiritual world through spiritual scientific methods, one can learn to recognize something of the secrets of the spiritual world again, and then look back at the earlier cultures. Then they appear in a different light; then one says to oneself: these older peoples did have an atavistic way of seeing, a more instinctive way of seeing. We have to struggle to get to the spiritual world at all, to an awareness of the spiritual world. The ancient peoples did not have such a clear awareness of it, but they did have a mythicizing way of living their lives. But when one sees the results of this atavistic, instinctive penetration into the spiritual world, the results in the Vedas, in Vedanta philosophy, in Persian and even Chinese documents, then one is filled with great reverence, even if one does not yet go into the mystery culture, great reverence for what was once given to humanity as primeval wisdom and which has actually declined more and more. The further back we go, the more human cultures prove to be imbued with spirituality, even if it was a sensed spirituality, an instinctive spirituality. Then spirituality fades, gradually dries up, and it has dried up the most in our fifth post-Atlantic age, which began in the mid-15th century.

Now imagine someone who knows nothing about this spiritual science, who also seriously does not want to know about this spiritual science, approaches the present culture of the West, looks at it, but looks at it impartially, without rhetorical empty phrases and phrasemongering declamations. He looks at it as a connoisseur, but he does not see that what was there once, the original wisdom of the divine spiritual beings, has gradually dried up, but he only sees what is there now. He looks at them in the way one has become accustomed to looking at things; he looks at them in a sense with the gaze of the natural scientist, and thus also looks at culture with the gaze of the natural scientist. There you have this Western civilization, but something that has emerged like the earlier civilizations and is passing away like the earlier civilizations. He notices the analogy with the birth of the outer physical human being, with the maturing of the outer physical human being, with the dying of the outer physical human being. He will say this, while we say: Not only was there this original culture once upon a time, but there was also an original wisdom, only it descended ever deeper, and now in the last cultural period it has more or less dried up. But if we want to make progress, we must appeal to the inner being of human beings. Then a new impulse of spirituality must be brought forth, so that what has disappeared in our culture can be rekindled: the spiritual wisdom of the human being. A new impulse must come, a new ascent. But this can only come about by descending into our own inner being, by bringing the spirit there again. Those who know nothing of this, how do they view Western culture? Those who have not acquired this spiritual-scientific perspective, but only the natural-scientific perspective, will believe that cultures come and go in the same way that an organic being is born, matures, grows old, and perishes. He will see our Western culture, compare it with others, and be able to calculate how long it will last before its complete death. But because he does not see that something must arise again in man himself that has been lost, he has no hope. He sees no elements of rebirth in culture; he speaks only of dying.

Today, such a person is no longer a hypothesis, for he is already present in the most significant way in Oswald Spengler, who wrote a book about the “Decline of the West,” of Western civilization. There you have a person who, one might say, has a complete command of twelve to fifteen contemporary sciences, who looks at present-day civilization with the eye of a naturalist, and who knows nothing of the fact that once there was a primeval wisdom and has dried up, that now the source of ascent must be sought from within man, who therefore sees only the decline and predicts for the 3rd millennium with great genius. The book is written with great genius. One can say about what we are experiencing that we see decline everywhere, and now the scholar has emerged who proves that this decline must come, that this Western culture must die a bleak death. I brought with me the bitter impression of that when I came back from Germany, because there, among the youth, Oswald Spengler's book has made the most significant impression. And those who still think think under the impression of the proof that barbarism must spread and must be present within the Occident and its American appendage until the beginning of the third millennium; for that has been proved, rigorously proved by the same means that scientific facts are rigorously proved, by a man who masters twelve to fifteen contemporary sciences.

This already points to the seriousness of the situation in which we currently find ourselves, but it also points to the fact that just as Spengler is imbued with the seriousness of life and knows nothing and wants nothing of what alone can be the salvation: spiritual science, spiritual insight, that one can talk about nothing else, if one talks honestly and sincerely, than precisely the decline of our civilization. Any insistence on some vague hope — “it will come” — is not the point today; only building on human will, appealing to human will to take up the impulses of spiritual science. Western culture and the development of humanity will come to an early end if people do not decide to save it. Today it depends on people, and the proof is that what has come from ancient times, if one wants to rely on it, only leads to decline, that a new one must be found from the depths of human nature if the earth is to reach its goal. All mere belief that there will already be powers that will carry civilization forward does not apply today. Only what people do by saving the declining civilization out of themselves applies. This must be said again and again.

That is how serious things are today. I must say that if you take things seriously today, then you have to look at them carefully. I had to give a lecture on our spiritual science to the student body of the Technical University in Stuttgart, and I know with what feelings I went to this lecture, thoroughly imbued with everything that can weigh on the soul as a feeling for today's youth as a result of the impact of Spengler's book. But all this points to one fact: the wisdom of initiation must make its way into external intellectual culture. Without this, we will not make progress. On the other hand, there are difficulties standing in the way. Today, when speaking of the things that are necessary, one is not always able to find the right words easily. I am probably saying something paradoxical with this sentence as well. When have words been easier to find than today! You only have to look through the popular feuilleton literature, that which most people quote from the newspaper today. Where there is literary care, it is truly easy to find the words, it is not difficult to find the words. Let me give you an example, truly not out of any silliness, but precisely to characterize the present.

Recently, in Stuttgart, in a public lecture to a large audience, I tried to characterize the connections that lead to Leninism and Trotskyism, and I searched for words to express what prevailed in people's minds when the transition was sought between the old bourgeois life and Leninism, Trotskyism. I tried to point out these instincts, to which I have pointed you today in a more spiritual scientific way. And truly, from a struggle for an expression, the expression emerged: Leninism, Trotskyism flows from “perverse” instincts. I couldn't find another expression. After the lecture, a doctor who obviously thought communistically approached me and was deeply hurt by this expression. Of course, the doctor, who takes such expressions with a completely different weightiness than the rest of the world today, who is too accustomed to feature articles and fiction, the doctor feels the full weight of the expression “perverse instincts” in political life. He felt offended and said how one could use such an expression. He knew what pathological abnormalities such an expression was used for. But after a while I had persuaded the gentleman to say: “So I see you didn't mean what you said in a literary or journalistic sense; then it's a different matter.” — That is necessary today, in order to understand at all that someone is learning to feel: there is a struggle for expression, there is a necessity to first search for the right word, while in public life words flow easily , but these words are then such that, in view of the way they are used today, using such strong words as “perverse” in such a context seems like frivolity.

I wanted to give you such an example so that you can see how today's general thinking is light-minded and how we need to delve into the seriousness of life. This can be seen in the details of life. Today we need talent to look at the one-sidedness of the traditional creeds, which speak only of immortality but not of birthlessness, and which therefore speak only to people's selfish instincts and are unable to appeal to their selflessness when eternity is mentioned. Spiritual science must be able to speak of eternity by not merely reflecting on the egoistic instinct of carrying existence beyond death, but by reflecting on the continuation that spiritual and prenatal life experiences here in this life, where we have a mission, where we have to give this life meaning by becoming aware that we bring something spiritual into this world.

But we will not be able to properly understand the pre-birth if we do not know how to connect the pre-birth and the after-death in the right way. And we only do that in spiritual science. For when we understand in the right sense how we spend the time between the last death and a new birth, and again between this death and a later birth, then the prenatal and the after-death join together to form the realization of repeated earthly lives, then this conviction of repeated earthly lives becomes a self-evident developmental truth. Repeated earthly lives carry within them the secret of pre-existence, the secret of pre-existence that the creeds are so eager to eliminate, that they do not want to talk about. The ancient wisdom of man has spoken of this pre-existence. It was only during the Middle Ages, with the adoption of Aristotelianism, that the doctrine of pre-existence was lost. But today the Christian confessions regard the rejection of prenatal life as a dogma connected with Christianity. This rejection has nothing to do with Christianity, it has only to do with the philosophy of Aristotle. The idea of immortality, as we are speaking of it here in the field of spiritual science, is entirely compatible with Christianity itself.

It will not improve in relation to the general culture of humanity until people in their social lives also perform acts that are dominated by this idea of pre-existence. In today's culture, one is only honest when one speaks, as Oswald Spengler does, of the decline of the West, insofar as one knows nothing about spiritual science or does not want to know about it. For only he who ascribes the power of this ascent and the strength of this ascent to the spirit active in human will, only he who now truly says out of the inmost conviction: “Not I, but the Christ in me!” But then one must also include this Christ in the idea of immortality; then one must actually appeal to the transformation of human nature, to the Christification of human nature, not merely to the pagan inclusion of the idea of God in the creed without the person having changed. The fact that it has been accepted in the broadest circles of the Protestant confession that the theologian Harnack could say: Only the Father-God belongs in the Gospel of Jesus, not the Christ, for Jesus taught only about the Father-God, and it was only later that Christianity adopted the view that Christ Himself is a divine being. — That is today's most modern theology: to exclude the Christ from Christianity. We spiritual scientists must reinclude Him. We must recognize how he fits into human history; we must permeate the cultural epochs with the Christ. Then they will not merely be what they are in Spengler's spirit, but will become something for our time that teaches us: we need a Naissance, not just a Renaissance, we need the rebirth of the spirit. This awareness is what really makes an anthroposophist, not the assimilation of individual teachings, but this awareness that we are called upon to enter not just into a rebirth, but into the birth of a spiritual element in our time. The more we become aware of this, the better we will become as adherents of the anthroposophically oriented worldview. But in order to become aware of this, it is necessary to familiarize oneself with the anthroposophical way of thinking by reading what has been offered and by inwardly contemplating what has been given and suggested. At the same time, becoming familiar with the anthroposophical way of thinking means everything else that is to arise from the depths of our consciousness. Threefolding is nothing other than a branch on the tree of Anthroposophy.

This is what I wanted to bring to your hearts today, as we have been brought together again through these reflections. I hope that through such reflections we will continue to progress in being imbued with the consciousness that constitutes our true connection with Anthroposophy.

Today I would like to present you with something specific from the whole sequence of ideas on which the considerations presented here are based, in order to expand on it tomorrow from a more general point of view. You have gathered from the reflections that we have been cultivating here for some time that, in order to revive the declining culture of the West, it is necessary to develop a true knowledge of the human being based on spiritual science. This knowledge of the human being has been prevented for a long time. In the form in which it is needed for the future development of humanity, it has been prevented, first of all, by the kind of intellectual life that emerged in the 13th and 14th centuries of the Middle Ages, and then, again, by the intellectual trend of the time from the middle of the 15th century to the present, which has moved more and more towards materialism. On the one hand, we have seen the development of a detached, unworldly, religiously colored way of looking at things, which separated the spiritual from the world, did not allow it to approach the human being and therefore left the human being unexplained in terms of his essence. One might say: In the last centuries of the fourth post-Atlantean period, in the last centuries of the Greek-Latin development up to the middle of the 15th century, humanity increasingly began to look up to a completely unworldly divine-spiritual and lost the opportunity to get to know the human itself in its divine origin. Then came the time when mankind directed its gaze to the subhuman, to what nature principles are, but which only explained everything in the world that is not human, the mineral, the vegetable, the animal , and in this way again left man unexplained, so that in a certain sense in an older time there was a looking up to a foreign spiritual, from the later time to our days a looking at a subhuman material. Man fell through in between. To consider the human being in his entirety, spiritually and soulfully, is the task of our time, and to this end we have tried to bring more and more elements into anthroposophically oriented spiritual science.

Today I would like to talk about how the human being initially finds himself in the world between two extremes in his inner experience. Let us dwell first on the inner experience of the human being. On the one hand, the human being experiences the world of ideas, but he experiences it in such a way that the more he immerses himself in this world of ideas, the more abstract and cold it appears to him. When man rises to the level of ideas, he feels that he cannot become inwardly warm. But he feels something quite different. He feels that in these ideas, which are then also expanded into natural laws, into world laws, he has something that, as an idea, does not include a reality, that as an idea is basically merely an image. Therefore, when faced with the world of ideas, the human being does not feel, let us say, that he wants to somehow implant his own existence in this world of ideas in a cognitive way. No matter how much the human being likes to reflect, he gradually retains the feeling, even with the most perfectly spun philosophy, that he cannot find proof of his real existence in the universe in the world of ideas. The ideas have something, as it were, rootless about them, as they are experienced in ordinary life between birth and death. That is the one, so to speak, the one pole of outer experience in ordinary existence: the abstract, sober, cold ideas, in which one cannot anchor, nor would one want to anchor, the reality of the actual human being. And finally, modern humanity has not warmed to Descartes' maxim: “I think, therefore I am” (cogito, ergo sum), because no matter how much people think, they also feel: there is no getting out of thinking for the time being.

The other pole of inner experience is memory. Anyone who really practices psychology, not the art of words that is often practiced as psychology at universities today, knows that these memories we have are substantially exactly the same as the fantasies we create by working at them, so to speak, only that we use the same power we apply in weaving the fantasy differently when remembering. By remembering, by cultivating our memory, we ultimately live in the same element as in the creative process, only that we build on what we have experienced through the senses or through life in general and thus shape the “phantasms” in memory in a logical way, while in the imagination we let them roam freely. This is the other pole in our inner experience.

In the world of ideas, which we then also develop into laws of nature, we have the decisive awareness that our will cannot actually achieve anything through itself in the shaping of the world of ideas; it must submit to the inner logic, to the fabric of reality of the ideas. If we want to grasp reality, we cannot use our will to string one idea to another; we must adapt to the inner laws of this world of ideas, which is only pictorial and does not directly support any being. At the other pole, in phantasms, which also live in memory, we recognize very well: our will rules there – and our will is also quite appropriately there, and we notice in two respects that these phantasms, insofar as they shape memory, very much have to do with our ego, with our personality, with what our reality is. No matter how much we rail against mere fantasy or phantasmagoria, by sensing that our ego is at work in it according to its own arbitrariness, we feel at the same time that our ego, our personality, is contained in these phantasms. That is one thing.

The other is: in the moment when, due to some illness, our memory continuity is disturbed, when the thread of our memory breaks somewhere, so that we cannot remember a piece of our life, in this moment the real solidity of our inner I-experience is also disturbed. So, on the one hand, our sense of self is not directly connected to our world of ideas. On the other hand, we feel that this sense of self is part of what we call our world of phantasms, although we cannot rely on this world of phantasms and, in a sense, in this phantasmal world, although we know that it is active in it, and that it cannot properly live in our consciousness if this memory is not in contact with it.

The deepest riddles of life are contained in what I have now more or less abstractly discussed, and we can approach these riddles by taking together various aspects of what is scattered in our anthroposophical considerations today. The world of ideas appears abstract to us, pictorial to us! Where do we use it first? We use it when we think through what affects our senses from the outside world – colors, sounds, warmth and cold. We think through our perceptions. You will find more precise details in my books 'Truth and Science' and 'Philosophy of Freedom'. When we penetrate our perceptions with thinking, we use this world of ideas to imprint it, as it were, on our spiritual and psychological experience, on what we have as a world of perception. But we need to look a little more closely at what is actually happening. And this can be done by directing one's own soul abilities through spiritual scientific methods, as described in my books. One can actually raise the question: What would it be like if our sensory perceptions only penetrated us from the outside, if only what penetrates our eye as color, our ear as sound, our sense of warmth as heat, and so on, from the light, what would happen to us then?

Let us be clear about this: when we are awake, we never let this world flow into us alone. Even if we develop only a little active thinking in ideas, we nevertheless bring, as it were, from within ourselves, to meet these sounds, colors, smells, tastes, and all sensory qualities that are rushing towards us, the counter-attack of the world of ideas that rises from within us. And anyone who does not think according to the abstract psychology of words of the present time, but who has really learned to observe, can ask themselves: How do the contents of perception that rush in from outside and the counterattack from within, the world of ideas, meet in our sense organs? If we were merely given over to the world of perceptions, then we would actually live as human beings in our etheric body and with our etheric body in an etheric world. Just imagine how you, surrendered through your eyes to the world of colors, would live in a surging, ethereally surging world of colors, how you, surrendered through your ears to the sounding world, would live in a surging sea of sound. This is not ethereal at first, but it would be ethereal if you did not provide the counterblow through ideas. The way in which sounds are for us human beings is the way they are in the etheric. We swim in the ocean of air and thus in the condensed etheric. It is therefore aetheric that is only condensed materially up to the air; the tones are only the air-shaped material expression of the etheric. And so it is with the warmth qualities, with the taste qualities, with the smell qualities, with all sensory qualities. So, imagine the counterattack of the world of ideas from within. Imagine that you live in an ethereal sea as an ethereal being. You would never come to that human consistency with which you actually stand in the world between birth and death. How can you come to this consistency? By being organized to kill this ethereal, to paralyze it. And how do we paralyze it? How do we kill it? Through the counter-attack of ideas! It is really so: the world of the content of perception in living ethericity (red) would come from outside, so to speak — if I am to draw schematically — and we would swim as etheric beings in living etheric substance, if we did not send out from within the counter-impact of the world of ideas (blue), which, as it is the world of ideas between birth and death, kills the etheric substance and allows us to perceive the world as a physical world. We would have an etheric world around us if we did not kill this etheric substance through the world of ideas, bringing it down to physical form. The world of ideas, as we have it as human beings, connects with the sensory qualities in our organs, paralyzing these sensory qualities and bringing them down to what we experience as the physical world.

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That is the fact of the matter. You can see from Dr. Stein's short paper, from his dissertation, how close he has come to this, through a spirited interpretation of what can be gained in the field of anthroposophy, of the character of the world of perception. In fact, there is nothing in the current physiological literature as good as this little book by Dr. Stein regarding the physiology of the senses.

So on the one hand we have this fact: that through the world of ideas we dampen the etheric surge of the sense qualities. What is the broader context of this? It is connected with the fact that the world of ideas that we experience as human beings between birth and death, as rising up from within, does not appear in its true form. People cannot see through this, that the ideas as they are experienced by them as human beings in the physical body do not have the true form of these ideas. People are still so crudely organized in present-day civilization that they would never think of saying to themselves, for example: You wake up from sleep, you have experienced a whole dream that has symbolically expressed to you what is screaming “Fire!” outside on the street. One experiences symbolically something that is quite different outside. What we have in ideas is very different from the way an external event is formed in the dream fantasy; but in the world of ideas we nevertheless also have something that is nothing other than the reflection of a completely different world. And what world is it? We have often spoken of this. It is the world that the human being has gone through before birth, or let us say before conception. This is what is shadowed here in life, up to the abstract world of ideas, experienced in a concrete way. Between death and a new birth, we live in the reality of what is only present here in the world of ideas in these shadow images of concepts, perceptions and ideas. Just as the outer world shines into the dream, so the prenatal world shines into our world between birth and death, by having an effect on the formation of ideas. But while everything is alive in what the ideas are between death and a new birth, while what is real in the world of ideas touches our own being, while we touch our own substantial being by touching ourselves, as we now touch our physical body, only that which we do not even know is cast into this earthly life from the world of ideas. But we use this shadow of our spiritual existence to make our very existence on earth possible. What do the gods give us when they send us into this world through birth? They give us the shadow image of the existence we have between death and a new birth. These shadows are the ideas, and these ideas serve us here to become physical human beings at all, otherwise we would swim as ethereal beings in the ethereal sea. We kill off the etheric life with the shadow images of our life between death and a new birth.

In this way, we place the human being in the whole universe, in the cosmos. This is another point where we gain real human insight. Here we connect what we have in our present experience with eternal experience. Here we say: When you think, when you look at the outer world through your senses and dull the etheric life that takes place in your eyes and ears with your ideas so that you can bear it and be human, then you do so with the inheritance, with the after-effect of your eternal human being, as you have developed it between death and a new birth.

Thus expanding human consciousness, thus pouring into the human being some of the knowledge that connects us with the whole universe — that is a need of the present. And all outer science will wither away, all outer culture will lead to decline. The death of the West will occur when people do not decide to acquire such a knowledge of the human being that, by observing the external conditions of life, reconnects the human being to the cosmos and thus reconnects the human being to the cosmos in such a way that the human being, by experiencing the world of ideas here, becomes aware of the eternal. It is precisely for this reason that this world of ideas is something so sober and abstract, because it is only the shadow image of the eternal and because it is basically intended to deadening the sense life that otherwise floods us ethereally.

Thus we are connected with our life with the prenatal. The traditional religious denominations do not like to point to this prenatal, indeed they even decisively reject it. I have already touched on the fact that it is precisely the peculiarity of the present traditional religious denominations that they speak only of the after-death, not of the prenatal, of the pre-existence. They do not want to speak of this because then one cannot appeal to man's egoism, to which one appeals when one preaches to man only about the life after death; for man wants to enjoy the knowledge of the life after death between birth and death. That which imposes obligations on them for this life, because the gods have released them from the spiritual world to fulfill their mission, does not appeal to human selfishness, it appeals to human responsibility and human obligation. That is why one finds little agreement when one speaks of this prenatal life. And these religious beliefs have managed to make people sleep so much about this prenatal life that we may well have a word 'immortality', that is, we negate mortality, but we have no word 'unbirth', which would be equally justified. For just as little as we die with our spiritual-mental, just as little are we born with our spiritual-mental. We should have a word in the language that suggests this. Yes, the German language needs the word unbirthlich (unborn) as much as it needs unsterblich (immortal), for man recognizes only half of himself if he can only say the word unsterblich but not the word unbirthlich. From the inability of language we can recognize the inability to rise to spiritual heights in this realm.

If we now look at the other pole, we see that man has in the phantasms, from which he also forms his memory images, something in which his I surges and surges, but often surges and surges in a chaotic way. Although man knows that his I lives in it, he does not rely on letting himself be told something about the nature of this I from the phantasms. If we look at the facts — and you can see this in the most diverse passages of our anthroposophical literature —, we have to ask ourselves: What exactly is it that develops from within us as the sum of our memory images, or, for that matter, as the sum of our imaginative images? It is nothing other than the transformation of that which, before it is metamorphosed into the power of memory or the power of imagination, lives in us as a growth force. What lives in the body as a growth force, when it emancipates itself from the physical, becomes the soul-spiritual power of memory. You know that up to the age of seven, when the change of teeth occurs, the same force appears in the human being that later forms well-contoured memories in the soul memory; it works on the body, shaping it. What ultimately drives out the teeth is the same force that lives in us as the power of imagination. In short, in what lives in us as phantasms, we have the same power that actually makes us grow, that underlies our becoming organic. We emancipate it from the organism. What does that mean?

There is another significant life riddle hidden there; it says: We are, so to speak, tearing this phantasmagorical power out of our organism. If we think that we leave it inside, how would we stand in the world? Imagine that everything you detach from your organism, so to speak, so that you can control it at will with your ego, with your personality, everything would surge in your organism. You would not say: I will – but you would feel the surging of your blood that drives you to your movements; you would not say: I take up the pen – but you would feel the mechanism of your arm muscles. You would feel yourself inside, losing yourself in the world, if you did not tear the world of phantasms away from your organism. Your independence would disappear. What moves within you, what lives within you, would be only a continuation within your skin of what is outside. Man must therefore say to himself: the grass grows out of certain forces outside my skin, within my skin my spleen grows, my liver; but I would not feel any difference if I could not tear my phantasms away from what organizes within me. Out there, I do not tear something away; I take the entity in its totality. Within my skin, I tear away the world of my phantasms. In this way I come to my independence. This is how we can find the bed, the substrate for the 'I'-ness in man. That is the other pole of inner experience.

While we have to kill our sensory experience through the world of ideas so that we can place ourselves in the physical world, for otherwise we would flood as spectra in the etheric sea, we have to tear away the world of phantasms from our organic events, otherwise we would simply be a link in nature like the growing tree. We would not stand there as an independent entity, emancipated from the rest of the world.

In this way, we recognize ourselves as human beings in our essence within the human being. And if we look further, we say to ourselves: This personal life between birth and death is what makes us experience the ego here between birth and death. But we do not experience the whole of our inner life, that which lies within our skin; this remains a shadow of that which constitutes our being after death. Just as we are connected to the pre-birth through the pole of ideas, we are connected to the after-death through the pole of phantasms, in which the will lives. We are attached to our unborn through our world of ideas, and to our immortal through our world of phantasms, which is now a world of phantasms, so that when we pass through the gate of death, it is shaped into a regular cosmos in which we then weave, live and are after death.

This is the effect of a true knowledge of the human being, of a spiritual realization of one's place in the cosmos. By answering these questions in terms of what he really recognizes in himself, in terms of what has entered from the cosmos into our inner being, the human being knows where he comes from, where he stands, and where he is going. Such knowledge is not like the knowledge that has gradually destroyed the culture of the West. Such knowledge has a different significance. This culture of the West has really been destroyed by its knowledge. Look back at the knowledge that people had until the middle of the 15th century. People today scoff at this knowledge. They consider it the childish knowledge of a childish humanity. They say to themselves: We have come so gloriously far in the present; only now do we have real chemistry, real physics, real biology, and so on. But there is a significant difference between the old knowledge, when it can only be properly understood in its truth and the rootless knowledge of the present. If you look into the old knowledge, as it existed until the middle of the 15th century, you will see: by appropriating elements of knowledge from the world, the human being always took something with him, through which he was connected to the world. Just consider: however cleverly you reflect on a tree and however much conceptual content you absorb into your soul about the tree, you are still aware that more lives in the tree than you can absorb with your ideas; the same applies to a flower and even to a crystal. If you look at the modern world, which has gradually become machine-like, then the human being is, I would say, standing in front of the object that has become completely transparent in terms of ideas. The machine we build, the mechanism we construct, we see through it. We know: the machine is built from these forces, in this and that combination. - Following the pattern of what man has built in technology, he has then also formed a world view and he now also imagines the universe as a large machine.

Because we have lost reverence for the enigma in the mechanical cultural order, because the machine has become ideationally transparent to us, we need to reconnect with the human being today in order to rediscover spirituality. People who could still seek spirituality by looking for it in natural objects did not need knowledge that was brought forth from the human being as we need it. We, who have gradually torn ourselves away from the world to the point of mechanically grasping it, to the point of building a mechanized technology, need the living spiritual science in contrast to dead technology, which also impacts our thinking life. This spiritual science connects human beings to the spiritual universe, to the spiritual cosmos, in the way we have again indicated today. But we must achieve this connection in the present by truly transforming our inner being before we go to the outside world. This transformation is taken into account by anthroposophically oriented spiritual science wherever it occurs in practice.

We founded the Waldorf School in Stuttgart. Little by little, people come to observe in the Waldorf School. This is what people of the modern age do; when something interests them here or there, they go and see it, then they “know” it, and under certain circumstances they can also set something like that up. That is how our lives have gradually become. But that is not what the Waldorf School is about. What it is about is the fact that, above all, one can delve into the inner life that has been introduced into the didactics and pedagogy at the Waldorf School. It is about the fact that one can grasp the relationship between the human being and the world in a completely new way. In terms of the world of ideas, people are indeed generous. Man does not want to keep his world of ideas to himself. He would like everyone to have the same ideas, that is, he would like to give his ideas to all people. Man is not so generous with regard to other goods; he prefers to keep them to himself. He is happy to give everyone his ideas. This is precisely what makes the radical difference between the spiritual world on the one hand and the economic world on the other. This difference is radically present if one only wants to look at it, and basically, if someone under the old system tends to be a teacher, it only consists of generosity with regard to the world of ideas. This is because children are even better at accepting gifts than adults, who may encounter you with criticism and resistance. It is even easier to give gifts of knowledge to children.

Of course, these instincts must also be taken into account in Waldorf schools and by Waldorf teachers. But a new element is introduced that can only come from the spirit of anthroposophically oriented spiritual science. That is, to what was always traditional in the earlier confessions, to the afterlife, is added the decisive view of the prenatal, so that we are clear that in the child that grows up, what comes down from the spiritual worlds is gradually revealed. We came down from the spiritual worlds at a certain time. The gods sent us into this world, and we carry out what the gods have placed in us. The children come down later; they have been in the spiritual world longer. We look to what shines out of the children's souls. They carry messages from the spiritual worlds, where they were longer than we were. A feeling that something is coming down from the spiritual world into the present, that falls into the children, that the teacher first has to unravel, that a giving, which one so gladly does, is joined by a taking - that can only come from the spirit of true spiritual science, when the idea of pre-existence is joined by the idea of post-existence in living feeling.

What is new and what is poured into the pedagogy and didactics of the Waldorf school is what matters; that is to say, basically only someone who has taken up anthroposophically oriented spiritual science into his own heart and soul can understand the Waldorf school. And only then should he sit in on classes, otherwise the few hours he has sat in on classes at the Waldorf school will show him nothing but writing on the board or speaking to the children and so on. But it is so inconvenient for people in the present day to really find their way into spirituality. Basically, why should we want to find the cause of this? If we take such works, which are truly born out of a current of the old, into our hands, we can ask: What is thought about the acquisition of spirituality by the human being?

I have laid out in front of me the “Textbook of Philosophy on an Aristotelian-Scholastic Basis for Use in Higher Educational Institutions and for Self-Teaching” by Alfons Lehmen, a Jesuit priest, fourth expanded and improved edition, published by Peter Beck, a Jesuit priest. The work was first published in 1899 and the fourth edition was published in 1917. I would like to read to you what is written on page 8 of the introduction about the spirit of this philosophy, which is thus genuinely Catholic philosophy. We will see in a moment that we are dealing with genuine Catholic philosophy. It says:

"From what has been said, it is not difficult to see what is to be thought of the principle of the ‘absolute freedom of science’. This principle grants every individual the right to form and advocate any opinion they choose, without fear of any doctrinal authority objecting to it. But freedom is not boundless. The Church's teaching authority has the right to condemn a philosophical opinion if it contradicts a revealed teaching or logically leads to such a contradiction. We assume here that an ecclesiastical teaching authority has been established by God with the task of protecting and interpreting divine revelation. With this mandate, the right in question is directly established. For the execution of the mandate given to it, the teaching office of the Church must be able to explain the true meaning of the word of God and to designate false interpretations as false. Hence, when the opinion of a philosopher or of a school of philosophy directly or indirectly challenges the true meaning of the content of revelation, the teaching authority of the Church has the power to judge the error as such and the authority to condemn it before the public.

This is quoted as the preface to a textbook on philosophy! Now, if you take the whole spirit of such a controversy, as is also the case today, what does it reveal? It reflects the whole Christian spirit that Paul meant when he spoke the word: “Not I, but the Christ in me.” As the Christ lives in us, He awakens the spiritual element in us, and it is precisely through this Christ-ization that we become able to connect man to the spiritual cosmos. We have often spoken about this meaning of the Mystery of Golgotha and we will speak about it again in more detail tomorrow. But there is one thing the Christ had to make clear to people, in order to show people how man has to gain his truth from the spirit, from the divine spirit. One need only recall another saying of Christ Jesus, and everything in this direction is given: “My kingdom is not of this world”; that is, the kingdom that the Christ wants to ignite in man must not be established in this world. It must be established by man's finding the way out of this sensual world and into the supersensible world.

My kingdom is of that other world, which is not this sensual world. Who has sinned most against this Word of Christ? The one who claims that a kingdom founded on this world, a kingdom that has its center in Rome, in physical Rome, a kingdom that works with physical advice and counsel, such a physical kingdom that is entirely of this world, is the kingdom that can somehow spread the Christian truth. Since the Kingdom of Christ is not of this world, it is certainly not of Rome. We are thus pointing out that in the present time, all that is of this world, all that wants to stamp even the truth so strongly with the character of this world that it says: ” The teaching authority of the Church has the right to condemn a philosophical opinion when it is in contradiction to a revealed doctrine or when it leads consistently to such a contradiction,” that is, insofar as the Church decrees it! Therefore, such books do not appear as books, for example, by anthroposophists, that one enters with one's whole personality and only with this and says: What I have to represent, I represent out of my connection with the spirit of Truth” — but here is the title: ‘Textbook of Philosophy on an Aristotelian-Scholastic Basis’, by Alfons Lehmen S. J., fourth edition 1917. If you turn the pages, you will find: Imprimatur Friburg, Thomas, Archbishop. That is, here not a personality represents what she has to represent as a personality, but a worldly body, from which everyone who wants to publish something that is to be recognized must get the imprimatur. Here a body, which is of this world and stamps truth from this world, represents that which is established as truth!

Today, we must not be cowardly, but look courageously at what true Christianity is and what alleged Christianity is. We are living in a time that has led to this catastrophe because people have been cowardly enough not to live outwards what they have more or less recognized inwardly. Our catastrophe is, in its origin, a spiritual catastrophe – as we have often said – and we will not emerge from this catastrophe until we turn to the Spirit of Truth, which, in spiritual vision, seeks that power which gives it the “Imprimatur”, not an ecclesiastical authority established by a worldly organization.

Today, following on from yesterday's reflections, I would like to say a few words that may serve to summarize some of the things that have been said over time, in order to give a kind of summary explanation of the Mystery of Golgotha. Of course, when speaking about this central point of human life in modern times, one can only give something aphoristic, something episodic, so to speak, a section of all that we have to work through in abundance in order to understand this Mystery of Golgotha.

If one wants to understand the Mystery of Golgotha aright, then one must realize that the whole of the older mystery being, which preceded the Mystery of Golgotha, gradually petered out and had already dried up to a very great extent by the time the Mystery of Golgotha was to take place, that this ancient mystery being, in its very essence, pointed to this central event on earth, to this Mystery of Golgotha. If one allows oneself to be properly affected by what I have tried to present in my book “Christianity as a Mystical Fact”, one will find that in the symbolic-ritual mode of presentation, which was practised in the old mysteries, the most diverse secrets of the world were enacted with dramatic power before the neophyte, before the one to be initiated. But at the center of all the rites and symbolism practiced in the mysteries to deepen human knowledge was the secret of the human being dying within the body, who, so to speak, anticipates death, who dies to everything that he can live if he only orients himself towards the sensory world, and who then, out of an inner soul strength, awakens to a higher life precisely through this passing through dying, through this experience of dying.

The way in which this was presented in the mysteries, in order to stimulate people's inner experience, was very similar to what later actually took place in Palestine as the Mystery of Golgotha. And one could say: at the center of earthly evolution stands the cross raised on Golgotha. There humanity can look and see the Christ going through death, but in an image that has directly spoken an eternal language to the neophytes, to those to be initiated. This Mystery of Golgotha was anticipated in the ancient mysteries, so that these ancient mysteries were in a sense a preparation for the Mystery of Golgotha itself. In a certain sense, it is cosmic, and can take place individually in a single human being.

What takes place in a single human being when they truly undergo the experience of initiation? That which is born with them, which carries the inherited qualities, which can be cultivated in the ordinary sense of the word through ordinary education, descends into the unconscious. It dies away, becomes paralyzed, and out of the depths of the soul arises the higher self of man, the self that does not belong to this physical world, but which is called to carry out a mission in this physical world. What takes place in the inner being of man is an individual process, a resurrection of the better, the higher self of man. Before that, he does not have this higher self in his consciousness. If we now extend this process to the whole earth, if we think of the whole earth as a kind of living being, of conscious living being, as it actually is in reality, then we have to say: Up to the Mystery of Golgotha in the course of the historical development of mankind did not have its higher self, for this higher self did not move into the earth with that which developed out of the earth, and thus did not live in the old pagan wisdom, nor in Jewish wisdom either. It did not live with the earth at all. And now this higher self of the Earth dwelled in the man Jesus of Nazareth, as we know, through the baptism of St. John at the Jordan, and since the fulfillment of the Mystery of Golgotha, it has been an effective impulse in earthly life. Through this, earthly life has attained its higher self. Thus one can say: Microcosmically, a certain special inner process takes place in every human being who only strives for and wants it; macrocosmically, the same process is given for the earth through the Mystery of Golgotha. What the microcosmic awakening of the higher self is in man, the Mystery of Golgotha is macrocosmically. But this already implies that the Christ-being, which dwelt in the man Jesus of Nazareth, was not on earth before, but descended from spiritual, from cosmic heights and united with the earth evolution.

But something else is also given. It is given that in order to comprehend the Mystery of Golgotha, a different knowledge is needed, a different realization than that which man gains from the contemplation of external nature, which man receives by looking around in ordinary life. A transformation of man is necessary. And the transformed man can then attain a kind of knowledge through which he comprehends the Mystery of Golgotha. This Mystery of Golgotha stands as a fact of world history, but one must always distinguish between this fact, which stands there in the course of the historical becoming of humanity, and between the comprehension of this fact, what concepts a person can muster to understand this fact, this Mystery of Golgotha. When the Mystery of Golgotha occurred, the ancient mystery wisdom had, in a sense, already faded away. But remnants of it still existed. And those who still possessed such remnants, who still had tradition or even inner vision and could communicate the results of this inner vision to other people, were called upon to contribute something to the understanding of the Mystery of Golgotha. In other words, the ancient mystery wisdom was used to understand the Mystery of Golgotha. On the one hand, there is the fact, the Mystery of Golgotha, and on the other hand, there is what people tried to do to understand this Mystery of Golgotha.

Lest I be misunderstood, I would like to add here again: It is not necessary to be clairvoyant to comprehend the Mystery of Golgotha; but it is necessary to understand the results obtained through clairvoyance with the help of common sense, and thereby to gain in one's soul concepts, perceptions, ideas that go beyond the world of the senses and embrace the supersensible world as well. Just as one does not need to be a spiritual researcher oneself in order to grasp the Mystery of Golgotha, but one needs to take in what comes from spiritual insight in order to understand the Mystery of Golgotha with the help of these concepts, which are meaningless in the face of the mere sensual world, in the same way an understanding of the Mystery of Golgotha could be taken in from the ancient mystery wisdom. That which was originally mystery wisdom was used in the first centuries of Christianity to understand the Mystery of Golgotha. And finally, nothing but mystery wisdom flowed into the Gospels. This is what I have just tried to present in my book 'Christianity as a Mystical Fact'. In a sense, the Gospels were the ancient mystery wisdom applied to the mystery of Golgotha. The best concepts, ideas and inner soul experiences that people had were collected in an attempt to understand this mystery of Golgotha in the right way.

That was in the first centuries of Christianity. But this mystery wisdom has since been completely lost. If it is presented to people today and they are appealed to their common sense, they can no longer understand anything of this mystery wisdom. It speaks in a language that is no longer accessible to the present human being. One only gradually comes to an understanding of the traditions from the mystery wisdom that have been preserved when one recognizes the same field again through newer spiritual science, which was present in atavistic recognition as ancient mystery wisdom. This newer spiritual science can be thoroughly understood by the healthy human mind, but not the old mystery wisdom, which can only be understood when one has worked one's way into the results of the newer spiritual insight. And so it came about that as people lost more and more touch with the ancient mystery wisdom, they also lost the means to comprehend the Mystery of Golgotha. The mystery wisdom dried up, and the Mystery of Golgotha could no longer be grasped.

We see this in a large part of contemporary theology. This theology wants to understand the mystery of Golgotha from the same source of knowledge from which, for example, natural science is built today. We have often said here that people are increasingly pushing for the impossible, trying to completely obliterate the Christ and only understand Jesus of Nazareth, or, as one of these theologians says, the “simple man from Nazareth”. Christ has been lost to theology because, from the point of view of external sensual science, Christ in Jesus simply cannot be understood. The old supersensible science, the heritage of the mysteries, has been lost to man. Even in the centuries before the Mystery of Golgotha, the last great mysteries, such as those in France, were destroyed by the invading Romanism, which is the embodiment of matter-of-factness everywhere. In the last century before the emergence of Christianity, the ancient Druid mysteries were destroyed by Roman troops at a certain site in France. Hundreds and hundreds of initiates were transported from life to death in a few days. One can say that it was an inquisition long before the Catholic Inquisition. And if only history were not a fable convenue, we would know of other things than are usually told about the Roman Caesar, for example, we would know of his persecution of the ancient mystery ways, and we would see in him one of those who set themselves the task of rooting out whatever mystery inheritance had come into the time. Nevertheless, echoes of the old mystery wisdom always remained, even into the Middle Ages and up to the 18th century, and with the help of this old mystery wisdom one could still understand the Mystery of Golgotha in a certain way. The impossibility of understanding the Mystery of Golgotha only arose in the 19th century. And in the 19th century we actually see the modern “theology develop in such a way that more and more the concept of Christ is lost, that fewer and fewer people understand something of the actual essence of the Mystery of Golgotha, namely those people who make an effort to really understand something, who do not accept things at the dictation of an external church.

What, then, can it actually be when we consider the science of initiation in the present day in relation to the Mystery of Golgotha? It can only be that mystery wisdom be found again, so that through this new mystery wisdom the Mystery of Golgotha can once more be understood by people. It is really so: if evolution were to continue in the same way as it has led to Western natural science, to Galileism, to Copernicanism, then the Mystery of Golgotha would completely disappear from the increasingly barbaric life of the West. This is what should be taken most seriously in the present day. If the official ideal of knowledge as it is held today were to become generally accepted, we would have a situation in the West in which, relatively soon, there would be a civilization — if one could still call it that — that one would actually have to call barbarism, that no longer knows anything, that no longer speaks of the Mystery of Golgotha. It could be that within this barbarism, the cult of the Roman Catholic Church, for example, would have been preserved by external means of power. But those who think would no longer associate any meaning with the actions that take place there. They would perceive them as external things, as the ceremonies that the ancient Germans performed in relation to their Odin and so on were perceived as external things in a certain period. That would rob the evolution of the earth of its meaning, for this evolution of the earth can only have its meaning through the effect of the Mystery of Golgotha.

I would like to express this as I have often done. Let us assume that a Martian came down to this earth who had not experienced anything of the earth, because among the Martians nothing would have been experienced of the earth's conditions, and he would see everything that is present on the earth here. He would find it quite incomprehensible. But at the moment when he would see a reproduction of Leonardo's 'Last Supper' and contemplate what is depicted there, he would be able to connect it with life on earth. I often wish to mention this because in this picture, in a particularly expressive representation, everything that belongs to the Mystery of Golgotha is in fact of universal significance, of such significance that by correctly understanding it, one grasps the meaning of life on earth. But first one needs the concepts, the ideas, in order to understand that which is fact. These concepts and ideas are lacking in today's external education. They must be known again. They must live again from within people; and they have disappeared in such a way that we should not long for a renaissance of old ideas today. That would not help today's humanity. We do not need a renaissance, we need a naissance, we need a complete rebirth of spiritual life, not a revival of the old, but a birth of a new one we need.

In contrast to this, anthroposophically oriented spiritual science, as it is meant here, can refer to its actual foundations. What then is the basis of this anthroposophically oriented spiritual science? Let us look at the world around us. We see it developing in the mineral, plant and animal kingdoms. In recent times, natural science has produced a great deal about what takes place in the development of the animal, plant and mineral kingdoms. It will continue to produce much that sheds light on the evolution of the mineral, plant and animal kingdoms. These natural sciences have not produced anything special about the human being. For if you really delve into what natural science has produced about man from a description of his anatomy, his physiology and so on, you will find that this natural science actually only considers what makes man appear as the final link in the animal series. As a natural science, it is quite right, but it only considers what makes man appear as the highest link in the animal series, as it were, as the most perfect animal. But natural science does not consider anything that actually makes man appear to us as man, that sets him apart from the other kingdoms of the universe that surround him. Our spiritual science is truly concerned, not in an amateurish way, but in a conscientious and searching way, with a deepening of what natural science has to say about the mineral, the vegetable, and the animal. And if people today would only listen to what anthroposophy has to say, they would not think that anthroposophy is a cult, that it is something cultivated by a few “aunts”. Rather, they would see that it is something quite different, that in terms of the rigour of science and research it can fully compete with the methods of natural science, and that what it produces is only richer than what external science gives.

Is it not actually laughable when natural science fights against anthroposophy? Anthroposophy does not take anything away from natural science. It stands before natural science and says: Yes, you are right in the field you are researching. It only adds what it then researches about the mineral, plant and animal kingdoms. And who has the right to deny what they have not yet researched, if one does not dispute what they have researched! One cannot really imagine a stronger tyranny than that which is exercised over what one has not researched and does not want to research. But where does anthroposophically oriented spiritual science end up when it researches the mineral, plant and animal kingdoms in its method? It comes to realize that what can be found by the scientific method, by observing the external sense world, can certainly be applied to the knowledge of man, but only in such a way that it explains in concepts what is dying in man: how man dies, how he already begins to die when he is born, how he is in descending development. If you want to understand the withering away of man that begins at birth, and that comes to an end in a single moment at death; if you want to study this entire descending development, then look at nature, then research all the laws of nature. And when you have investigated all the laws of nature and apply them to man, then you get the dying laws of man, then you get that which dies (knows) in man.

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Now, on the other hand, it must be said that at the moment of birth, not only is there a dying away, but also an ascending (red). You cannot find this ascending development through today's scientific observation, however much you may have shaped it into an ideal. That which is being revived in the human being, which is always there alongside this dying away, cannot be grasped from the sensory; it can only be grasped from the supersensible. Anthroposophy must add the knowledge of the supersensible to the sensory so that the human being can be understood at all. You can see from this that if you want to get to know man at all, you have to appeal to the science of the supersensible. You only get the human being as a mortal being when you look at the sensual. The Christian religions, which have never been concerned with real knowledge, saw the rise of natural science, which deals with mortal man; so, as I already indicated yesterday, they deal with the immortal, with that which does not die, and place it before the soul egoism of man.

The matter is different when one deals with what an ascent, an evolution is, with what becomes and becomes and becomes more and more from the birth of man and what reaches its culmination on earth when man passes through the gate of death. Since one must appeal, because one must appeal, not to feeling, not to faith, but to knowledge, one must speak of the Unborn, of the Unbirth, a word of which I have often said that it must gradually enter our vocabulary. Just as with the word “immortal,” so too the word “unborn” must enter into the vocabulary of modern people, for we are no more born in relation to our higher being than we are dying in relation to this higher being. But the traditional religions were only concerned with what is sensory science. They negate death with a mere word, with mere hopes and with mere faith. They do not point to what can be spiritually recognized; they condemn what can be spiritually recognized through supersensible methods and research.

This is essentially a characteristic of what we call here anthroposophically oriented spiritual science. It is essentially dependent on ascending to the supersensible. But by ascending to the supersensible, it brings to humanity something that is akin in essence to the ancient mystery wisdom, which can therefore lead again to an understanding of the mystery of Golgotha. Therefore, in the context of the whole course of development of the present day, we are dependent on seeking anthroposophically oriented spiritual science in order not to let the insights of the Mystery of Golgotha disappear altogether.

No matter how much what is done today at our universities as natural science approaches its ideals, it cannot stop the disappearance of the Mystery of Golgotha. No matter how much that which is developing as history approaches its ideal, it cannot stop the disappearance of the mystery of Golgotha. And one can actually say that for the one who looks into what prevails in our public education today, it is quite clear: everything tends to make the understanding of the mystery of Golgotha disappear. The traditional religions will never be able to stop this disappearance, because they only preserve the empty words of that which once had a meaning, but which can no longer make sense to the human mind unless it is rediscovered through consciously applied spiritual research. From this you can see how intimately connected the progress of understanding the Mystery of Golgotha is with the evolution of true spiritual knowledge. Such things would not be said if they did not impose themselves as something that must necessarily be grasped by the present. If one were to develop this spiritual science only out of subjective curiosity about the supersensible, one would feel far too modest to say that the progress and understanding of Christianity depends on the advancement of this anthroposophically oriented spiritual science. It is only because this fact is so absolutely compelling, because one cannot escape it if one has a real sense of what is happening, that one speaks it out and is not afraid of being accused of immodesty and perhaps fantasy by those people who do not want to look at the seriousness of the times.

Today the times are so serious that one cannot but knock at the door of the deepest truth, behind which lie those truths that humanity needs today. Western civilization, with its American offshoot, will degenerate into barbarism if the understanding of Christ is not preserved. But as humanity has done it, and as it is still minded to continue it today, the understanding of Christ will disappear. Only in those who today realize that it is necessary to arrive at a new understanding of the spirit, at a new path in the knowledge of the supersensible, only in them is there a true, earnest and strong will to preserve the understanding of the Christ Mystery for humanity. But there will be no social life, as it is understood today out of dull, often perverse instincts, if the understanding of Christ is completely lost. For this social life will only develop if people can live together in one mind. What can this commonality be? This commonality can only be what Paul already referred to with the words: “Not I, but the Christ in me.” As many people as will be able to say, “Not I, but the Christ in me”, will be able to come together as members of one humanity, without distinction of nationality or other differentiations, and establish a new social life.

We see that many people are striving towards this today. We see individual nations once again unfurling the flag of nationality, as it were. What is the essence of such a development? I have already characterized it here from certain points of view. The essence is the old religion of Yahweh. It consisted in Yahweh being the leader of the people, and indeed the one Yahweh was a leader of the Jewish people. Today, when nations put their nationality first, they all come only to the Yahweh, only each has its own form of Yahweh. It cannot be the true Jahve, but only a mirror image. A figure can be mirrored many times. Actually, it is the case that people in the present, because they have lost the old mystery wisdom that could point to the mystery of Golgotha, have all more or less accepted the Jahve religion under the leadership of the liberal-secular “chief rabbi” Wilson! He who spoke of the mirage of the “League of Nations,” that is, of an abstraction in place of the concrete Christ impulse that runs through human minds, has found faith, until he destroyed it, through his own behavior, admittedly very soon, among those who are still able to think a little.

What matters is that people find their way out of Jahvistic nationalism and towards a universal grasp of Christ, towards that which reveals man only as man, but does not impoverish him in relation to nationality, but rather enriches him. This is only possible if we first pave the way to an understanding of the supersensible. Only when we have the ideas and concepts that lead into the supersensible can we also understand the mystery of Golgotha, which is an event that has to do with the supersensible, not with the sensual world. What has taken place in the sensual world from the mystery of Golgotha is only the outer reflection. What really happened is not grasped by anyone who only grasps the outer reflection; it is only grasped by someone who can raise his thoughts, his ideas, into the supersensible world. What does one grasp then, if one does not want to raise oneself to the supersensible in the newer way?

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If we imagine the beginning of the earth here (see drawing), then we grasp that if we only elevate ourselves to what is the content of natural science today, that which was once the wisdom of the ancient mysteries, then descends, and which will have reached its nadir in the third millennium (O). No matter how much natural science we pursue, in the West we are barbarians and in the 3rd millennium we will also be barbarians in America. We then only grasp that which dies in earthly life, and we only live that which dies in earthly life. We then try to derive everything from the observation of the earthly, but we only come to the mortal. We need to grasp the point where the cross is raised on Golgotha and to comprehend what happened there, what was still grasped by the remnants of the old mystery wisdom, but which gradually faded, which is now already dark, and which must now be illuminated (blue) by what arises on the new, on the anthroposophical path as a path into the supersensible. The rescue, the understanding of the event of Golgotha, is closely related, as it were, to the anthroposophical deepening of humanity, to a new real knowledge of the essence of man. Hence the name anthroposophy, which means: wisdom that arises when man finds himself in his higher self.

You can't really find a more concise name than “anthroposophy” if you want to describe knowledge that is not about humans, like ordinary history, anthropology or the like. But if we want to point to what is known in man: when man does not see through his eyes or hear through his ears, but wants to recognize through his soul and spirit, when we want to point to what the higher man can know, then it must be called not “science of man” but “science of man”, as the science of the higher man, as anthroposophy. And anthroposophy transposed into the macrocosm is Christology! What happens to the individual human being when he proves suitable to absorb anthroposophical knowledge, happens to universal humanity when it increasingly decides to grasp the event of Golgotha in its true spiritual essence. Is it not, on the other hand, most peculiar that those who most violently oppose this clear confession of the Mystery of Golgotha are precisely those who claim to officially interpret the Mystery of Golgotha for humanity? But this fact exists and must be faced. We must look at it, we must not close our eyes to it, but by opening our eyes to it, we must get ideas about how to approach a truly honest advancement of Christianity. However, I still hear the words that a famous church prince, Cardinal Rauscher, once spoke in the Austrian House of Lords in the 1860s: “The Church knows no progress!” This basically states the Church's program, the program that I was able to give you a rough idea of yesterday. I believe that those who deal with such things as the emergence of new spiritual ideas, even those who deal with anthroposophically oriented spiritual science, take far too little account of what it actually means when the traditional religious denominations rise up against something that can only found the progress of Christianity. Unfortunately, it is far too little known that, for example, an author of every such Catholic book, even if it is about philosophy and logic, has to get the imprimatur of the archbishop! And if you know it, you take it as a randomly picked fact and are not at all aware of the implications of it. Therefore, one does not judge in the right way what is now running up against the anthroposophically oriented spiritual science that has been inaugurated from here. And that is why I am obliged to refer you again and again to what the enemies of the truth, the enemies of the truth to be striven for today, repeatedly and repeatedly put forward.

Today I need only read you a small sample, but you will be able to have enough of this small sample if you have an appreciation of what is actually happening when, on the one hand, you hold in your heart what anthroposophically oriented spiritual science honestly wants in relation to Christianity, and on the other hand, you see how those who call themselves Christians encounter this spiritual science. Here is an announcement of the publication – it has appeared in a violet cover – which is a summary of the “Spectator” articles:

(Sent in.) “The secret of Dornach.” “After six years of existence, 'The Mystery of Dornach' is now finally being uncovered more and more thoroughly by a number of Catholic newspapers: first by the Basellandschaftliche Sonntagsblatt, then recently by the Protestant Schulblatt and the Catholic Schweizerschule, and today by a series of articles in the 'Schweizerisches Protestantenblatt' under the title 'Theo- und Anthroposophie'. This is how esu explains, among other things:...” You really can't read all this anymore, you can't get it all anymore, what is being brought up by the other side! “It was only a few years ago, in 1914, that an anthroposophical branch broke away from the Theosophical Society in Basel, whose head and representative is Dr. Rudolf Steiner, who built a theosophical place of worship and a theosophical or anthroposophical university for mystics and adepts in Dornach at a cost of several million. This new foundation is called the “Secret Order of the Star in the East”, also the Goetheanum, formerly the Johanneum. Dr. Steiner has published numerous writings about this sect, and in Basel he occasionally gives propaganda lectures that are well attended (so far), as well as in various cities in Switzerland, Germany, Russia and Austria.

This sample is again from a strictly Catholic newspaper, the “Basler Volksblatt”! You see, things are sent out into the world that lie in such a frivolous way that they are capable of presenting as the signature of Dornach that which I have fought against from the very beginning – the “Star of the East”. So they lie in the most frivolous way, by attributing to us what we have fought from the very beginning as nonsense, as frivolity. This is “Catholic truthfulness” here in the area, because it seems that it is seen as Catholic truthfulness, because at the same time you will find a report about the Dorneck-Thierstein militia. It says:

"From the area. Dorneck-Thierstein Shield Force (introductory) The general assembly of the Dorneck-Thierstein Shield Force, which met in Grellingen on June 27, 1920, had now proven that all the pessimistic ‘ifs and buts’ that had been held against it in the past were not yet in place in our Schwarzbubenland. What a joyful surprise went through the hall when the Reverend Mr. Pfarrer and editor M. Arnet...». Dr. Boos has called him a liar and a spiritual poisoner here. I do not know whether anything has been done on that side in response to this statement by Dr. Boos – from here, from this place – which happened some time ago. Has anything been done? (Interjection from Dr. Boos: No, nothing!) So nothing has been done yet, even though Father Arnet von Reinach was called a liar and a poisoner of minds from this very spot. And now: “What a joyful surprise went through the hall when the Reverend Mr. Pfarrer and editor M. Arnet from Reinach and the Reverend Mr. Pfarrer Hauß from Münchenstein stepped into our midst with a small group of guards. The enthusiasm was even greater when Father Gallus Jecker, Superior of the Mariastein Monastery, appeared in the simple Benedictine robe,” and so on, and now comes the following: ”Reverend Father Arnet of Reinach was given the floor for his presentation. In short and pithy sentences, as a true sentinel, he outlined the main features of the storms that the Catholic But time and again, enlightened and strengthened by the Holy Spirit, men arose to take up the fight against falsehood and unbelief, so that in the end the Catholic Church always achieved the final victory.

So here is the “fight against falsehood” taken up in the most frivolous way, with lies told about the opposite of what is fact! Then one speaks in such phrases: “After the speaker had briefly discussed the Theosophical question, he pointed out mainly that our Catholic people should study more Catholic reading instead of novels of all kinds.” Then it goes even further: “Reverend Mr. Pfarrer Hauß spoke with convincing sharpness on the basis of examples about the necessity of the shield defense groups. Fr. Gallus O.S.B. warmly and ideally welcomed the awakening of the Catholic youth. Every village should have a protective forest of enthusiastic Catholics, young and old, to protect the village and the community from these terrible avalanches of unbelief. Regarding theosophy, Rumpel pointed to the Catholic conference of north-west Switzerland in Dornach. He was of the opinion that this day would be particularly suitable for founding the anti-theosophical movement, which is developing not only on the Catholic but also on the Protestant side, so that the entire Christian-minded Swiss population can be effectively influenced in the near future. The agitation center in Dornach must be fought at all costs. The main points of the annual program of the Dorneck-Thierstein shield-bearers are briefly mentioned: “Promotion of the Catholic press” – this Catholic press, which delivers such samples! – “through individual work in the communities, mainly at the turn of the quarter. Strong support for the fight against Steiner's ‘theosophy’, fight against materialism, the Jewish domination of the press and literature, socialism and liberalism. Promotion of the missionary work. Support for the Catholic school issue (choice of Catholic teachers, etc.). Fight against civic education. Elimination of fire brigade rehearsals on Sundays” and so on.

You see what is called ‘truth’ here! But the matter is hidden in all sorts of masks. At the same time, here you will find a report from Arlesheim about some kind of meeting where it says: “It [the school and community center] can also continue to serve cultural purposes in a different way, by housing Arlesheim's two largest public libraries, those of the Verkehrsverein and the Catholic Volksverein. Finally, it also wants to help alleviate the housing shortage and provide more accommodation than before. Did they dream that the increase in accommodation would one day give way to a “mysterious” foreign infiltration from the Dornach hill? The citizens and residents of Arlesheim will therefore see things clearly at the next municipal assembly, as they once did when refusing a certain building subsidy to the Anthroposophists and so on.

Now, basically, by citing such examples, one only describes the “truthfulness” of a large part of contemporary humanity, because ultimately these are the leaders, and the led are sometimes not so much better than the leaders. They are usually much better when the leaders are like that. But since they still want to be led, even if they are better, nothing special can come of it.

Unfortunately, it always has to be against one's own will that such things are mentioned here. But it must always be stated on the one hand what anthroposophically oriented spiritual science wants and should do, especially in the face of the mystery of Golgotha, and on the other hand, what is running against it. And there is a great deal of opposition, and what can be mentioned here is only some of the worst of it. All the more reason for us to take what we have grasped of the anthroposophical impulses and absorb it into our hearts and our will. For it depends on whether people decide to seek the path to the spirit again whether or not there will be a Christianity in the future. Christianity must be based on the words of Jesus: “I am the way and the truth and the life.”

Only in truth can one find wisdom – that was the motto we wrote when we tried to have “principles” printed for the Anthroposophical Society. But can contemporaries who speak untruth in this way in any way invoke Christ Jesus, who was certainly not the error, untruth and death! Let us understand in the right way what the Christ-word is: “I am the Way, the Truth, and the Life.” Therefore, let us take up the sense for truth in our hearts, in our minds. Only in this way will we find the possibility of promoting and cultivating a right further development of Christianity. Untruth will certainly not be able to do that.

Today, I would like to precede the reflections of these three days with an introduction that will initially provide orientation from a certain point of view regarding the relationship between the anthroposophically oriented spiritual science movement and older spiritual research movements. You have noticed, and I have often mentioned and characterized, how it has become necessary due to the conditions of our time to treat the knowledge and cognition of supersensible things, which we speak of within our spiritual scientific movement, differently than the knowledge and cognition that was brought to people in the old mysteries. You are also aware that the comparison of this spiritual-scientific knowledge of the present with the initiatory knowledge of the ancient mysteries is justified, despite the differences between the two. It is true that the ancient mystery teaching imparted knowledge that was based on an atavistic, one might say half-dream-like state of consciousness of the person seeking knowledge. The modern spiritual knowledge we are speaking of here is such that everything in it, down to the smallest detail, must be attained with full consciousness, with a consciousness that is completely equal to the consciousness we have, for example, when we absorb and process geometrically or mathematically comprehensible truths. Thus, the fully awakened spiritual experience is attained through this modern spiritual movement in a soul life that must be completely illuminated with the same light that also illuminates our waking day life when we are truly awake. But this knowledge, like the instinctive, half-dreamlike knowledge of the ancient mysteries, is meant to lead to the higher supersensible forms of existence.

We have often spoken of the special character of this ancient mystery knowledge. We have pointed out that it goes back to an original knowledge, to an original wisdom of humanity. It is only obscured by the prejudices of the modern materialistic-Darwinian view that humanity did not start its development from animal-like conditions, but from conditions for which there is no analogue at all in the present-day physical world, but which so encompassed the life of the soul that knowledge of the spiritual was instinctively acquired and was present throughout the inhabited earth of that time. We must, however, bear in mind when considering this fact of supersensible original knowledge that in that primeval time mankind had a more naive, more elementary, one might say more innocent, view of life. In a sense, those impulses which the divine-spiritual beings themselves laid into the souls were in that primeval mankind. So that one can say: In the sphere which we might today call the moral, the beings of primitive times were simply the instruments for the deeds of the divine spiritual beings, so that one cannot speak of any personal responsibility of these human beings, of the possibility of personally sinning, for that time, nor of an actual straying from the will of that Divine-Spiritual from which, after all, the human soul-life has emerged. But this also includes the reason why it was possible in those older times to spread the means in humanity, to keep spread in humanity a knowledge of supersensible things. This knowledge, if it is true knowledge, even in its atavistic state of primeval times, is in reality connected with the control of certain forces of material existence. Today we are proud of the fact that we have formed our technology out of our few scientific ideas, that in this sense we control nature to a certain extent through our knowledge of nature. In a completely different way, however, prehistoric man was able to control the various natural forces of material existence by virtue of the knowledge that was his in his innocent state of mind. This state of mind prevented him from using the supersensible knowledge given to him by the gods to harm humanity.

From my descriptions you know that this early humanity was not as dense as the later humanity and that in some respects it was much less material. This also meant that the impulses of divine-spiritual existence could express themselves in a much more direct way than was later the case. What gradually occurred in the development of humanity is, of course, the connection of the spiritual-soul-like with the physical-material. In a sense, man descended deeper and deeper into matter. But with this descent into matter, there also arose what might be called the possibility of sinning, the possibility of deviating from the paths that came from the impulses of the divine-spiritual beings themselves, thus the possibility of doing evil, and therefore also the possibility of applying supersensible knowledge in an evil sense. This possibility only arose at a certain point in human evolution. At this point, however, something very special occurred. It was only then that the most important mystery being actually concentrated in the oracle sites, in the mysteries, in the true sense of the word. You know this from the description of the Atlantean world that I gave in my book “Occult Science”. There, so to speak, the knowledge of the supersensible worlds was withdrawn from the broad masses of humanity, and this knowledge became the property of those initiated into the mysteries. So that the development goes so that actually more and more the supersensible knowledge fades from the great mass of people and is preserved in its actual form in the mysteries. But these mysteries, as you know, still contained a great deal of ancient wisdom and preserved it until almost Christian times, some of them until much later. But various mysteries with the very deepest knowledge, such as one, or rather two, in the area of present-day France, were wiped out by the Romans in the century before the emergence of Christianity, as I recently hinted to you, wiped out root and branch, even in a terribly bloody way. And in these places, which must be pointed out, a wonderful, penetrating knowledge still flowed within Europe in the last pre-Christian centuries, which has since completely disappeared for Europe. This also happened in other places in Europe.

Then, only in very narrow circles could the wisdom of the ancient world be preserved. In these circles, where one very rarely found people who could penetrate into the supersensible worlds from their own experience, it was also the case that knowledge of the supersensible worlds was then applied in the worst , in the national-socialistic sense, which even today comes to light in the cases that I have been characterizing here for years, namely as the work of certain secret societies of the English-speaking population.

Now, there is a certain way in which those people who actually think entirely in the spirit of ancient times about the knowledge of supersensible worlds still present the reasons why the mystery knowledge was so carefully withheld from the masses by the bearers of the mysteries. The obedient representatives of secret societies, who preserve this knowledge with greater or lesser justification, in a better or also in a very questionable way, still speak today of the fact that a certain kind of knowledge, the highest kind of knowledge about the supersensible, cannot be delivered to the masses, because today the masses are absolutely not ripe for certain contents of this knowledge. These things are said, and the way it is substantiated from certain quarters is always significant. It is necessary that we talk about this a little today in the introduction, because I have all sorts of important things to talk to you about tomorrow and the day after tomorrow. We have to do this because the principle is being followed from here, with regard to the dissemination of knowledge of the supersensible worlds, to put it bluntly, from the point of view of the democratic being.

You know that I have not held back, at least to a certain extent, even from the broadest public, certain supersensible insights. And insights of the kind that I present today in public lectures, although they are little understood, are considered by very worthy representatives of today's mystery teachings to be insights that should not be communicated to the public in this way. One cannot go as far as certain peaks of knowledge, but these insights must be presented to the public at a certain level, if only for the reason that, as I have often emphasized, they must be incorporated into the social impulses that are most urgently needed by present-day humanity and humanity in the near future. And so it has come about that I have continued with the communication of such insights, which, as I said, are unfortunately very little understood. The most important things, which are already being incorporated into public lectures and which one would often think have a deeply moving effect, are actually received in such a way that one can see that the souls that receive them are actually sleeping a very healthy sleep as these things resonate in their ears. But nevertheless, these things must be communicated to the public today, and in a certain form I have repeatedly tried to bring them forward to an even higher level within the Anthroposophical Society, although not the best experiences have been made in the process.

Everyone will see it as ridiculous to hand over higher geometry to someone who does not know elementary geometry. The comparison is misleading, like all comparisons, because what is given as a certain higher knowledge in the field of anthroposophically oriented spiritual science is not quite the same as elementary geometry, although it only appears to be so. The fact is this: if you do not know elementary geometry, you will reject higher geometry when it is presented to you because you are aware that you do not understand it. But if you present the higher knowledge of anthroposophy to someone who does not yet have the elementary knowledge of anthroposophy, they will accept it. He understands them just as little as the other person understands higher geometry, but since the insights have to be clothed in popular words that can be understood, he believes he understands them, scoffs at them or talks about them like Pastor Kully, and then we have the impossible situation of the higher insights being brought to humanity in a completely distorted form, in a dishonest form. But to bring true knowledge to people in a false form means to contribute to the destruction of humanity. Therefore, it would be necessary to assume an understanding of such things, to assume that this higher knowledge should be preserved from those who do not already have the lower knowledge. But for decades now, quite bad experiences have been made within the Anthroposophical Society, which could actually urge one to stop the whole proclamation of the supersensible world system, if, for example, one had the old ideas about secrecy regarding supersensible knowledge. For, what one does experience! The gossip, the inner and outer gossip, has indeed been no small thing over the decades; and even in recent times we have had to experience it, when we were obliged, to our great regret, to protect our writings from a possible false understanding of certain facts, that from a certain side a naive and foolish revolt has arisen. It is of no use to leave these things unspoken because there is no complete and thorough understanding of them, especially of their sacredness. If there were an awareness of the place of supersensible knowledge in the whole social life of man, it would never have been possible for those things which belong to the most sacred matters of humanity to have been carried out into the world in such a distorted, lying form, where they have been stripped bare in such a way. But despite all this, even if a large number of people treat what should be treated with the utmost seriousness as a light-hearted game, it is still necessary, urgently necessary, that these things be brought to humanity today. The duty towards the spiritual world, the duty towards the spiritual guiding powers of humanity, must be considered higher today than that which can be observed from the outside in the manner just described. The time has come when a certain sum of supersensible knowledge must be handed down to the world.

As a rule, supersensible knowledge remains harmless when it is expressed in abstract terms about spiritual things; but seriousness is immediately called for – if seriousness is called for at all – when it is a matter of supersensible knowledge of the older initiates. Such things are indeed completely comprehensible only to him who can now in turn find the wisdom of the old initiates through his own researches. The old initiate said: If one imparts occult truths only in groups of three, then as a rule one can indeed cause all kinds of social harm; one can stultify people, one can lull people to sleep, one can befuddle them, and so on; but when one imparts all sevenfold forms of the secrets of the supersensible worlds, then one imparts to people something that, if they are maliciously inclined, must lead to evil. The initiate says: To impart the supersensible knowledge in a threefold form may possibly only cause external social harm; to impart it in a sevenfold form means danger at the moment when people who are capable of evil in some direction approach these sacred secrets. What does that mean?

You see, there is a kind of harmless mysticism. Such harmless mysticism is practised when people sit together in small circles in a sectarian way and make all kinds of statements to a number, let us say seven, eight or a hundred people, about the etheric body, the astral body, about re-embodiment, about karma and so on, in short, when one speaks in abstract sentences about these things in much the same way as one speaks about the things of ordinary life, without being in a different state of mind than in ordinary life, at most in a mystical devotion of a nebulous kind and the like. Of course, what stands out as bad is that ultimately the people who sit down together in this way do, let's say, steal a little from the dear Lord, when it would be much wiser if they would sew or knit or cook or wash or do something similar in the same hour in which they make such mystical communications to others. In fact, such abstract dabbling in supersensory truths is basically no better than the other activities that are now being organized through numerous channels with so-called world views. But you know: we, on our anthroposophical ground, have never got involved with such abstract stuff where it was taken seriously. We have, of course, always emphasized that one must have certain substantial insights into the human being, into the nature of the universe, and so on, if one really wants to form ideas about the supersensible. The aim of our anthroposophically oriented spiritual science has always been to bring spiritual-scientific knowledge into real life, into medical life, into social life, into the life of scientific experiment and other areas where, above all, it is necessary to bring in supersensible knowledge before one can think of achieving a social recovery from our catastrophic conditions. But if, let us say, we apply supersensible knowledge to medicine, then we immediately enter the field of which the true initiates know that it can cause evil in the hands of evil people. For when we exert our soul powers, thinking, feeling, and willing, as we initially carry them in their abstractness in our soul, then these soul powers are very, very strong mere images, applied to ordinary consciousness mere images, very shadowed images. There is only a very low intensity of reality in it (triangle). What people can think is, I would say, an image of an image; what they can feel even more so; and they do not descend into their will at all, they only see it in images of external events that take place on the physical plane as a result of this will. Since what a person experiences is so little connected with reality, not much harm can be done. One does indeed enter into the realm of abstract concepts. One can speak very beautifully about Atma, Buddhi, Manas and so on, but one is actually speaking of abstract words, of words that are far removed from really drilling into reality.

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With our instincts, that is, with all that underlies our being, we say our temperament, and with what else underlies our instinctive being, we are already more in reality. With what, for example, our hunger is, what becomes of our hunger as a result of our will instincts, we are very much in our reality; and if it were not for hunger and the will instincts connected with hunger, which are often perverted today, there would be no Russian Bolshevism and the like. Reality is more closely connected with this life (square), out of which thinking, feeling and willing (triangle) rises only like a shadow, with this life of our instincts, our drives, our temperaments. This reality is just as threefold as our soul life is threefold; this reality is also fourfold and has always been represented as such by the initiates. And if we look at the human being as a whole, we see a sevenfold being. But the lower members, those in which the human being repeats the animal in a certain way, are present with a much more intense reality than the shadowy, distilled abstraction of thinking, feeling and willing.

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But now, when we grasp the supersensible worlds, if only in the abstract, our knowledge does reach into our instinctual life, into our temperament, into our life of drives, and with that it reaches into the world of real facts, into reality. One would like to say: If one draws this world of the soul, as it exists today in the human being, very thinly, one would like to draw the world of the instinctive, the impulsive, the temperamental, very thickly and realistically, and supersensible knowledge plays into this world (see drawing). But this world must only be ennobled, otherwise it becomes an evil world. Therefore supersensible knowledge can only have an ennobling effect on this world, so that at the moment when one approaches realities with supersensible knowledge, when one plunges into material things, it depends entirely on whether it is done in a pure, ethical, free spirit or whether it is done in an impure, immoral, unfree, that is, emotional, instinctive, animalistic spirit.

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These things have been seen through by the keepers of the original human world wisdom, who have locked away the higher knowledge in the mysteries for those prepared for it. But this secrecy is not something that can be asserted today as an absolute necessity, and those people who today, for example, belong to secret societies and in the abstract sense want to assert the necessity of secrecy about the higher knowledge are completely wrong. They are wrong because such people do not understand the signs of the times at all. They preserve old traditions, they still say today what the great teachers of mystery wisdom said thousands of years ago. It is interesting, for example, that in the books of Aelena Petrovna Blavatsky, precisely where Blavatsky speaks most ingeniously about occult things, you will find attitudes towards the concealment of occult knowledge occult knowledge, opinions that are no longer valid today, which Blavatsky held because she had learned them from those who had no idea of the actual necessities of the present time. And so Blavatsky behaved like a personality who might just as well have lived thousands of years ago; she had no idea of the necessities of present-day life, talked about the necessary concealment of certain mystery truths, just as the mystery priests talked thousands of years ago. As a result, even if one does not want to, one becomes untruthful to one's fellow human beings in the present. And certain supersensible currents become untruthful to their fellow human beings in the present in the most eminent sense precisely from this point of view, because the times in which we live today speak a clear and distinct language, and this language proclaims an extraordinary aberration in the spiritual and soul realms among people.

Only recently I called your attention to a literary phenomenon of the most significant kind, namely, to the book The Decline of the West by Oswald Spengler. I told you that this book has a profound influence on young people, especially on the student youth of Central Europe, and that when I recently had to speak to the students of the Stuttgart Technical University about the significance and nature of of spiritual-scientific-anthroposophical research, I went into this lecture with the impression that Spengler's ideas about the decline of the Occident make on today's youth, especially on academic youth. You will perhaps have noticed how justified it is to speak today of the profound impact of Spengler's ideas, because far beyond the borders of Central Europe, everywhere where literary phenomena are observed today, Spengler's book is taken into account. The Times has even repeatedly published detailed reviews of the book.

What is the strange theory that comes to light in this Spengler book? We find it set forth in a thick volume by a man who, as I have already mentioned, has a genius for mastering any of a dozen or fifteen sciences, and who presents his arguments in the manner in which arguments are presented in science today. The fact that Benedetto Croce, who has since attained great eminence, has said foolish things about this book, although he has otherwise said sensible things, need not mislead us. that it is shown how the whole of the Western world, with its American offspring, is growing old and becoming senile, how death at the beginning of the third millennium is imminent for Western culture, how barbarism must break in, how, roughly around the year 2200, what is now Western civilization must be replaced by barbarism. We find this, as I said, substantiated with all the tools of today's science, and we have to recognize that only spiritual scientific deepening can arise against such a terrible view, terrible above all because of the scientific tools with which it appears, that only spiritual scientific deepening is capable of showing the point where in the human soul itself arises that which must replace what is today Western civilization, and that only spiritual scientific deepening is capable of showing how this must happen, approximately around the year 2200. can only arise from spiritual-scientific deepening, and that only spiritual-scientific deepening is capable of showing the point where, in the human soul itself, that which the West in turn drives out of ruin wells up. If the Occident only retained what is now being taught at universities, grammar schools, secondary schools, and primary schools, and what is being taught through our newspaper literature and our popular scientific literature, Spengler's calculation that barbarism would sweep over this Occident in 2200 would be justified. Only an appeal to the will of the human soul, as can be made by spiritual science, because it ignites spiritual forces in this human soul, because it opposes the external forces that are everywhere pushing towards decline today with the force that man must oppose out of his will, only spiritual science has the right to rebel today against such scientific armament as presented by Oswald Spengler. Ordinary, profane refutations of Spengler's book are a mockery.

But what do we learn from Spengler's book in particular? From the way it is conceived as a whole, from the way the research is processed in it, we see that Spengler's thinking has emerged entirely from the thinking of the broad masses of today's educated humanity, only that Spengler is immensely more clever and ingenious than the average person today. Therefore, he says the opposite of what the average person of today says about many things, but what he says is only a straightforward continuation of what the average person of today thinks, what the average person of today considers to be right. But how does this book strike us, which makes a harrowing impression on thousands and thousands of souls today, when we look at it with the unbiased gaze that comes from the wisdom of initiation? It throws almost complete light on the innermost structure of the traditional world-view of today, on the current current thinking. The remarkable thing about Spengler's book is that one can be ingenious — Spengler is ingenious, extraordinarily ingenious — and yet say the greatest follies; for his book also contains the greatest follies, but follies that only an ingenious person can actually find today. Other people are not capable of finding such great follies as Spengler has found. Now imagine the confusion that a book must cause in the mind, where on every page one can admire both genius and folly at the same time!

Today, extremes collide in a way that one might not have dreamed of a hundred or a hundred and twenty years ago. And if today's philistines reproach me for calling someone both a genius and a fool, I have to say that I reserve the right to do so today. Perhaps I shall make the mistake of calling Oswald Spengler a genius and a fool at the same time, because he is both at once. But that is what one is when one outgrows the strange configuration of today's literature. One must be as clever as Spengler, as fundamentally clever, to think up such idiotic nonsense as Spengler has thought up. A person of little intelligence would not arrive at Spengler's fascinating and dazzling assertions, for example, that the right, the true socialism is Prussianism, and that Western civilization, which will decline and fall by the year 2200, has no other way out than to become completely Prussian, that is, completely socialist in Spengler's sense. And a brochure that is considered a supplement to the book “The Decline of the West,” “Prussianism and Socialism,” is full on every page of the most ingenious insights that can be gained into individual details of the intellectual and social essence of today. What Spengler says, for example, about Russianity sometimes reminds me – although I must always take into account everything I have just said about Oswald Spengler – of many things I myself said many years ago about Russianity, about the future of Russianity and about the nature of the Russian people. And since Spengler declares that he will expand on what he says about Russianness, especially in terms of its scientific justification, in his second volume of “The Decline of the West,” I have to say: I look forward to that “brilliant cabbage” that will be said about the future of Europe under the influence of the further development of Russianness in this second volume.

You see, today you have to be paradoxical if you want to describe truthfully what is actually around us, and you can't get by without describing in such a paradoxical way what is beneath us. A third thing that can also be found in Oswald Spengler: he describes pessimism all the way. For it is pessimistic to say that in the year 2200 all Western civilization will have been replaced by barbarism. And it is particularly pessimistic when you prove this with twelve to fifteen sciences as rigorously as Spengler does. But Spengler worships this pessimism in a certain way, with religious humility. He indulges in this pessimism, I might say he glorifies this pessimism, this socialism or this Prussianism, which will take hold of the whole world, because only through organization and saturation of society in the Prussian spirit can the necessary downfall be postponed until the year 2200. That is pessimism, isn't it? But the whole thing that Oswald Spengler has before him as this socially Prussianized world, this Western world that will still be alive until the year 2200 and then dying, is still glorified by him, so to speak. He describes it with inner fire, but it is not a lasting fire, it is a theatrical fire, if you watch closely.

I don't like to talk abstractly, I prefer to talk in facts. And if you were to ask why: why does a brilliant man, just because he has a keen eye for certain details of contemporary civilization, have to be so foolish at the same time? Why does such a fundamentally clever man have to claim such stupid things at the same time? Why must such a man, who paints pessimism, paint this pessimism with a theatrical fire that makes this pessimism, if one can forget that it leads to destruction, appear like a grandiose optimism, like an invitation to admire this catastrophic downfall? Why is that all?

I would like to answer with a very specific sentence: Oswald Spengler, while thinking entirely in terms of natural science, demands psychology for the 20th century, but he has not the slightest idea about the human soul. Why? Because the moment he utters the words “theosophy” or “occultism” – he seems to be unaware of anthroposophy – he turns red and becomes quite angry. This is why his brilliant approach can only be devoted to the shell, not to the inwardness through which the soul must be sought. Therefore, his fire cannot be that which arises from the elemental primal forces of man, but is basically only a theatrical fire. Oswald Spengler turns red when he mentions the words “theosophy” and “occultism,” and it seems that he can hardly find any other purpose for occultism and theosophy than to use them to foster Bolshevism and Spartacism into a kind of parlor socialism. This is again the grandiose stupidity of a man whose genius is born of the intellectual substance of the present. But at the same time it testifies that where there is no idea, but only a red head in the face of intellectual deepening, that is precisely where the most confusing cultural phenomena of the present must come to light, even if they appear in a genial way.

That is what I wanted to say today by way of an introduction to the important considerations that I will present to you tomorrow and the day after tomorrow.

The lecture presented here was given in Dornach on April 2, 1920, and is the 4th of 17 lectures in the series entitled: Healing of the Social Organism. It appears in the original German in Heilfaktoren Fuer den Sozialen Organismus, Bibliographic Nr.198, Dornach 1961. It is also known as: Easter, Festival of Warning, or Event at Damascus, or New Knowledge of Spirit. The translators are Dorothy S. Osmond, Alan P. Shepherd, and Charles Davy. Edited by, and with additional commentary by Frank Thomas Smith.

Ever since the early days of Christianity it has been the custom to draw a distinction between the festivals of Christmas and of Easter in that the Christmas festival has been made immovable, having been fixed at a point of time a few days after the 21st of December, the winter solstice, whereas the day of the Easter festival is determined by a particular constellation of the stars, a constellation of the stars which unites earth and man with the worlds beyond the earth. To-morrow will be the first full moon of spring and upon this full moon will fall the rays of the springtime sun, for since the 21st of March the sun has been in the sign of spring. When, therefore, men on earth celebrate a Sunday—a day, that is, which should remind them of their connection with the sun-forces—when the Sunday comes that is the first after the full moon of spring, then is the time to keep the Easter festival. Easter is thus a movable festival. In order to determine the time of the Easter festival, note must be taken each year of the constellations in the heavens.

Principles such as these were laid down at a time when traditions of wisdom were still current among mankind, traditions that originated from ancient atavistic clairvoyant faculties and gave man a knowledge far surpassing the knowledge that present-day science can offer. And such traditions were a means for bringing to expression man's connection with the worlds beyond the earth. They always point to something of supreme importance for the evolution [of] mankind.

The rigid point of time fixed for the Christmas festival indicates how closely that festival is bound up with the earthly, for its purpose is to remind us of the birth of the man into whom the Christ Being afterwards entered. The Easter festival, on the other hand, is intended to remind us of an event whose significance lies, not merely within the course of earth-evolution, but within the whole world-order into which man has been placed. Therefore the time of the Easter festival must not be determined by ordinary earthly conditions; it is a time that can be ascertained only when man turns his thoughts to the worlds beyond the earth. And there is deeper meaning still in this plan of a movable time for the Easter festival. It indicates how through the Christ Impulse man is to be set free from the forces of earth-evolution pure and simple. For through knowledge of that which is beyond the earth, man is to become free of the evolution of the earth, and this truth is indicated in the manner of dating the Easter festival. It contains a call to man to lift himself up to the worlds beyond the earth; it contains a promise to man that in the course of world-history it shall be possible for him, through the working of the Christ Impulse, to become free of earthly conditions.

To understand all that is implied in this manner of dating the Easter festival, it will be helpful to turn our minds to early secrets of the beginnings of Christianity, to some of those early mysteries which during a certain period of earthly evolution have become more and more veiled and hidden from the materialistic view of the world which arose at the beginning of the Fifth Post-Atlantean epoch and must now be vanquished and superseded. In order to see the whole matter in a true light it will be necessary first of all to consider the part played by the figure of St. Paul in the evolution of the Christ Impulse within the whole history of mankind.

We should indeed remind ourselves again and again what a great event in the evolution of Christianity was the appearance of the figure of St. Paul Paul had had abundant opportunity to inform himself, by external observation, of the events in Palestine that were associated with the personality of Jesus. All that came to his notice in this way in the physical world left Paul unconvinced; when these events in Palestine had come to an end in the physical sense, Paul was still an antagonist of Christianity. He became the Apostle of the Christians only after the event at Damascus, after he had experienced the very Being of the Christ in an extra-earthly, super-sensible manner. Thus Paul was a man who could not be persuaded of the meaning of the Christ Impulse by evidence of the physical senses, but who could be convinced only by a super-sensible experience. And the super-sensible experience that came to him cut deeply into his life—so deeply indeed, that from that moment he became another man. Nay, more: he became an initiate.

Paul was well prepared for such an experience. He was thoroughly acquainted with the secrets of the religion of the Jews; he was familiar with their knowledge and their conception of the world. He was thus well equipped to judge of the nature of the event that befell him at Damascus and to have a right view and understanding of it. The writings of Paul, as we know them, convey only a weak reflection of all that he experienced inwardly. But even so, when he speaks of the event of Damascus we can discern that he speaks as one who through this event attained knowledge of cosmic happenings lying behind the veil of the world of sense. From the very manner in which he speaks it is plain that he is fully able to understand the difference between the super-sensible world and the world of sense.

When, even externally, we compare the life of Paul with the earthly experience of Christ Jesus, we discover a strange and astounding fact which becomes intelligible to us only when with the help of spiritual science. We are able to survey the whole evolution of mankind. I have often drawn attention to the great difference in the development of the human soul in the several epochs. I have shown you how man has changed in the course of evolution through the Indian, Persian, Egypto-Chaldean, Greco-Latin epochs, on to our own time. When we look back into the ancient past we find that man remained capable of organic physical development until an advanced age. The parallelism between the development of the soul and the development of the body continued until an advanced age; it is a parallelism that we can recognise now only in the three stages marked by the change of teeth, puberty and the beginning of the twenties. As far as outward appearance goes, mankind has lost the experience of such transitions in later life. In very ancient Indian times, however, men experienced a parallelism between the development of soul and of body up to the fiftieth year of life, in Persian and Egyptian times up to the fortieth year, and in Greco-Latin times up to the thirty-fifth year. In ordinary consciousness, we experience a like parallelism only up to the twenty-seventh year and it is not easy to detect even for so long as that. Now the Christ Impulse entered into the evolution of mankind at a time when men—especially those of the Greek and Latin races—experienced this parallelism as late as into the thirtieth year. And Christ Jesus lived His days of physical earthly life for just so long as the duration of the span of life which ran in a parallelism between the physical organisation and the organisation of soul and spirit. Then, in relation to earthly life, He passed through the gate of death.What this passage through the gate of death means can be understood only from the point of view of spiritual science; it can be understood only when we are able to look into super-sensible worlds. For the passage through the gate of death is not an event that can be grasped by any thinking concerned entirely with the world of sense.

As physical man, Paul was of about the same age as Christ Jesus Himself. The time that Christ Jesus spent in His work on earth, Paul spent as an anti-Christian. And the second half of his life was determined entirely by what came to him from super-sensible experiences. In this second half of his life he had super-sensible experience of what men at that time could no longer receive in the second half of life through sense-experience, because the parallelism between soul-and-spirit development and physical development was not experienced beyond the thirty-fifth year of life. And the Event of Golgotha came before Paul in such a way that he received, by direct illumination, the understanding once possessed by men in an atavistic way through primeval wisdom, and which they can now again acquire through spiritual science. This understanding came to Paul in order that he might be the one to arouse in men a realisation of what had happened for mankind through the working of the Christ Impulse.

For about the same length of time that Christ had walked the earth, did Paul continue to live upon earth—that is, until about his sixty-seventh or sixty-eighth year. This time was spent in carrying the teaching of Christianity into earth-evolution. The parallelism between the life of Christ Jesus and the life of Paul is a remarkable one. The life of Christ Jesus was completely filled with the presence and Being of the Christ. Paul had such a strong after-experience (acquired through Initiation) of this event, that he was able to be the one to bring to mankind true and fitting ideas about Christianity—and to do so for a period of time corresponding very nearly to that of the life of Christ Jesus on earth. There is a great deal to be learned from a study of the connection between the life lived by Christ Jesus for the sake of the earthly evolution of mankind, and the teaching given by Paul concerning the Christ Being. To see this connection aright would mean a very great deal for us; only it is necessary to realise that the connection is a direct result of the super-sensible experience undergone by Paul. [Rudolf Steiner here considers the "Christ Being" to be the spiritual being who entered the body of Jesus of Nazareth during the Baptism in the Jordan; and "Christ Jesus" to be Jesus of Nazareth plus the Christ Being. Ed.]

When modern theology goes so far as to explain the event at Damascus as a kind of illusion, as a kind of hallucination, then it is only a proof that in our day even theology has succumbed to materialism. Even theology has no longer any knowledge of the nature of the super-sensible world, and entirely fails to recognise man's need to understand the super-sensible world before he can have any true comprehension of Christianity.

It is good that we should confess today, in all sincerity, how difficult it is to find our way into the ideas presented in the Gospels and in the Epistles of Paul—ideas that are so totally different from those to which we are accustomed. For the most part we have ceased to concern ourselves at all with such ideas. But it is a fact that a person who is completely given up to the habits and ways of thought of the present day, is far from being able to form the right ideas when he reads the words of Paul. Many present-day theologians put a materialistic interpretation upon the event of Damascus, even trying to disprove and deny the actual Resurrection of Christ Jesus—while professing at the same time to be true Christians. Such persons themselves bear testimony that they have no intention of applying knowledge of the super-sensible to the essence of Christianity or to the event of the appearance of Christ Jesus in earthly evolution. The very fact that the figure of Paul stands at the summit of Christian tradition, the figure, that is, of one who acquired an understanding of Christianity through super-sensible experience, is like a challenge to man to possess himself of super-sensible knowledge. It is like a declaration that Christianity cannot possibly be comprehended without having recourse to knowledge that has its source in the super-sensible. It is essential that we should see in Paul a man who had been initiated into super-sensible, cosmic happenings; it is essential to see in this light what he laboured so hard to bring to mankind. Let us try in the language of the present day to place before our minds one of the things that seemed to Paul, as an initiate, to be of particular significance.

Paul regarded it of supreme importance to make clear to men how through the Christ Impulse an entirely new way of relating themselves to cosmic evolution had come to them. He felt it essential to declare: that that period of the evolution of the world which carried within it the experiences of the heathen of older times, had run its course; it was finished for man. New experiences were now here for the human soul; they needed only to be perceived.

When Paul spoke in this way, he was pointing to the mighty Event which made such a deep incision into the evolution of man on earth; and indeed if we would understand history as it truly is, we must come back again and again to this Event. If we look back into pre-Christian times, and especially into those times which possess to a striking degree the characteristic qualities of pre-Christian life, we can feel how different was the whole outlook of men in those days. Not that a complete change took place in a single moment; nevertheless the Event of Golgotha did bring about an absolute separation of one phase in the evolution of mankind from another. The Event of Golgotha came at the end of a period of evolution during which men beheld, together with the world of the senses, also the spiritual. Incredible as it may appear to modern man it is a fact that in pre-Christian times men saw, together with the sense-perceptible, a spiritual reality. They did not see merely trees, or merely plants, but together with the trees, and together with the plants they saw something spiritual. But as the time of the Event of Golgotha drew near, the civilisation that bore within it this power of vision was coming to an end. Something completely new was now to enter into the evolution of mankind. As long as man beholds the spiritual in the physical things all around him, he cannot have a consciousness which allows the impulse of freedom to quicken within it. The birth of the impulse of freedom is necessarily accompanied by a loss of this vision; man has to find himself deserted by the divine and spiritual when he looks out upon the external world. The impulse of freedom inevitably implies that, if man would again have vision of the spiritual, he must exert himself inwardly and draw it forth from the depths of his own soul.

This is what Paul wanted to reveal. He told how in ancient times, when men were only the race of Adam, they had no need to draw forth an active experience from the depths of their own being before they could behold the divine and spiritual. The divine and spiritual came to them in elemental form, with everything that lived in the air and on earth. But mankind had gradually to lose this living communion with the divine and spiritual in all the phenomena of the world of sense. A time had to come when man must perforce lift himself up to the divine and spiritual by an active strengthening of his own inner life. He had to learn to understand the words: “My kingdom is not of this world.” He was not to be allowed to go on receiving a divine and spiritual reality that came forth to meet him from all sense-phenomena He had to find the way to a divine and spiritual kingdom that could be reached only by inward struggle and inward development.

People interpret Paul today in such a trivial manner! Again and again they show an inclination to translate what he said into the language of this materialistic age. So trivial is their interpretation of him that one is liable to be dubbed fantastic when one puts forward such a view as the following concerning the content of his message. And yet it is absolutely true.

Paul saw what a great crisis it was for the world that the ancient vision, which was at one and the same time a sense-vision and a spiritual vision, was fading away and disappearing, and that another vision of the spiritual was now to dawn for man in a new kingdom of light, [Romans 13:12] a vision which he must acquire for himself by his own inner initiative, and which is not immediately present for him in the vision of the senses. Paul knew from his own super-sensible experience in initiation that ever since the Resurrection Christ Jesus has been united with earth-evolution. But he also knew that, although Christ Jesus is present, He can be found by man only through the awakening of an inner power of vision, not through any mere beholding with the senses. Should anyone think he can reach the Christ with the mere vision of the senses, Paul knew that he must be giving himself up to delusions, he must be mistaking some demon for the Christ.

This was what Paul was continually emphasising to those of his hearers who were able to understand it: that the old spiritual vision brings no approach to Christ, that with this old vision one can only mistake some elemental being for the Christ. Therefore Paul exerted all his power to bring men out of the habit of looking to the spirits of air and of earth. [Gal. 4:3,9] In earlier times men had been familiar with elemental spirits, and necessarily so, for in those times they still possessed atavistic faculties with which to behold them. But now these faculties could not rightly be possessed by man. On the other hand, Paul never wearied of exhorting people to develop within themselves a force whereby they might learn to understand what it was that had taken place, namely, an entirely new impulse, an entirely new Being had entered earth-evolution. “Christ will come again to you,” he said, “if you will only find the way out of your purely physical vision of the earth. Christ will come again to you, for He is here. Through the working of the Event of Golgotha, He is here. But you must find Him; He must come again for you.”

This is what Paul proclaimed, and in a language which at the time had quite another spiritual ring than has the mere echo left us in our translation. It sounded quite different then. Paul sought continually to awaken in man the conviction that if he would understand Christ, he must develop a new kind of vision; the vision that suffices for the world of sense is not enough. today, mankind has only come so far as to speak of the contrast between an external, sense-derived science, and faith. Modern theology is ready to admit of the former that it is complicated, that it is real and objective, that it requires to be learned; of faith it will allow no such thing. It is repeatedly emphasised that faith ought to make appeal to what is utterly childlike in man, to that in man which does not need to be learned.

Such is the attitude of mind which rejects the event of Damascus as unreal, preferring to regard it as a kind of hallucination that befell Paul. If, however, the event of Damascus was a mere hallucination—or I might just as well say, if the event of Damascus was what a great number of modern theologians would have it to be—then we ought also to have the courage to say: Away with Christianity! For Christianity has brought with it a belief that is absurd and senseless.

This would be the necessary outcome of the teaching of modern theology, if only people took it—first of all, seriously, and secondly, with courage. As a matter of fact they do neither. They shrink from having nothing but a merely external, sense-given science, and yet at the same time they deny the real, inner impulse of the event of Damascus, while still professing to hold fast to Christianity! It is precisely in such things that the soul-and-spirit sickness of our age comes to clearest expression; for a deep inner lack of truth is here laid bare. Truth would be obliged to confess: Either the event of Damascus was a reality, an event that can be placed in the realm of reality, then Christianity has meaning; or it was what it is asserted to be by modern theology, which wants always to associate itself with modern science; then Christianity has no meaning. It is important that people should face such conclusions, for there is no doubt we live in an age of severe testing. Through man's becoming inwardly untrue in regard to the very matters that are most sacred for him—for he ought no longer to call what he has, ‘Christianity’—through this, a tendency to untruth, often unconscious but no less destructive on that account, has taken hold of mankind. That is the real reason for the existence of this tendency. That is why this tendency to untruth is so closely interwoven with the events that will inevitably lead to decadence in the whole cultural life of Europe, unless people rethink these things in time and turn to spiritual knowledge.

And if we would turn to spiritual knowledge, it is emphatically not enough to rest content with looking at life in any superficial way; it is absolutely essential for us to take things in all their depth of meaning and to be ready to contemplate the necessity of mighty changes in our own time.

Again and again we must ask: What is a festival such as that of Easter for the greater part of mankind? It may be said of very many people that when they are in the circle of their friends who still want to gather together to keep the festival, all their thinking about Easter runs along the lines of old habits of thought; they use the old words, they go on uttering them more or less automatically, they make the same renunciation in the same formula to which they have long been accustomed. But have we any right today to utter this renunciation, when we can observe on every hand a distinct unwillingness to take part in the great change that is so necessary in our own time? Are we justified in using the words of Paul: “Not I, but Christ in me!” when we show so little inclination to examine into what it is that has brought such great unhappiness to mankind in the modern age? Should it not go together with the Easter festival that we set out to gain a clear idea of the destiny that has befallen mankind and of what it is that alone can lead us out of the catastrophe—namely, super-sensible knowledge? If the Easter festival, whose whole significance depends upon super-sensible knowledge—for knowledge of the senses can never explain the Resurrection of Christ Jesus—if this Easter festival is to be taken seriously, is it not essential that people should consider how a super-sensible character can be brought again into the human faculty of knowledge? Should not this be the thought that rises up in our minds today: All the lying and deception in modern culture is due to the fact that we ourselves are no longer in earnest about what we recognise as the sacred festivals of the year?

We keep Easter, the festival of Resurrection, but in our materialistic outlook we have long ago ceased caring whether or not we have a real understanding of the Resurrection. We set ourselves at enmity with the truth and we try to find all manner of ingenious ways of accepting the cosmic jest—for indeed it would be, or rather it is a jest that man should keep the festival of the Resurrection and at the same time put his whole faith in modern science which obviously can never make appeal to such a Resurrection. Materialism and the keeping of Easter—these are two things that cannot possibly belong together; they cannot possibly exist side by side. And the materialism of modern theology—that too is incompatible with the Easter festival. In our own time a book entitled “The Essence of Christianity” has been written by an eminent theologian of Central Europe, and is accounted of outstanding importance. Yet throughout this work we find evidence of a desire not to take seriously the fact of the Resurrection of Christ Jesus. There you have a true symptom of the times!

People must learn to feel these things deeply in their hearts. We shall never find a way out of our present troubles unless we develop understanding of the enmity cherished by the modern materialistically minded man towards the truth, unless we learn to see through things like this, for they are of very great significance in life today.

During the Fifth Post-Atlantean epoch a new tendency has been at work, a tendency towards a scientific knowledge that is adapted to the power of human reason and judgment; and now it is time that this should go further and develop into a knowledge of the super-sensible world. For the Event of Golgotha is an event that falls absolutely within the super-sensible world. And the event of Damascus, as Paul experienced it, is an event that can be understood only out of super-sensible ideas. On the understanding of this event depends whether one can in very truth feel something of the Christ Impulse, or whether one cannot. The man of the present day is faced with a severe test when he asks himself: In the time that has been christened ‘Easter,’ how do I stand to super-sensible knowledge? For Easter should remind him, by the very way its date is determined, to look up from the earthly to what is beyond the earth. The man of modern times has left himself no more insight into what is beyond the earth than at most that which is given him in mathematics and mechanics, and now in spectro-analysis. These sciences are the groundwork upon which he tries to build up his knowledge concerning all that is beyond the earth. He no longer feels that he is himself united with those worlds, and that the Christ descended thence when He entered into the personality of Jesus.

Let me beg you to give these thoughts, which are so pertinent to our present problems, your full and earnest attention. I have often pointed out what a fine spiritual nature such as Herman Grimm must needs think of the Kant-Laplace theory. It is true, the theory has undergone some modification in our day, nevertheless in all essentials it is still the prevailing theory of the universe. It is said that the solar system has come out of a primeval nebula, and in course of mighty changes undergone by the nebula and its densifications, plants, animals and also man have come into being. And carrying the theory further, a time will come when everything on the earth will have found its grave and when ideals and works of culture will no longer send their voice out into the universe, when the earth itself will fall like a bit of slag into the sun; and then, in a still later time, the sun will burn itself out and be scattered in the All, not merely burying, but annihilating everything that is now being made and done by man.

Such a view of the ordering of the world must inevitably arise in a time when man wants to grasp that which is beyond the earth with mathematical and mechanical knowledge alone. In a world in which he merely calculates or investigates qualities of the sun with the spectroscope—in such a world we shall never find the realm whence Christ came down to unite Himself with the life of the earth! There are people today who, because they cannot get clarity into their thoughts, prefer not to let themselves be troubled with thinking at all, and go on repeating the words they have learned from the Gospels and from the Epistles of St. Paul, simply repeating by rote what they have learned, never stopping to think whether it is compatible with the view of the evolution of the earth and man that they acquire elsewhere. But that is the deep inward untruth of our time: men slink away into some comfortable dark corner instead of bringing together in their thought the things that essentially belong together. They want to raise a mist before their eyes so that they may not need to ‘think together’ the things that belong together. They raise a mist before their eyes when they keep a festival like Easter and are at the same time very far indeed from forming any true idea of the Resurrection of which they speak; for a true idea of it can only be formed with spiritual and super-sensible knowledge.

The only possible way in these days for man to unite a right feeling with Easter is for him to direct his thought in this connection to the world-catastrophe of his own time. For in very deed a world-catastrophe is upon us. I do not mean merely the catastrophe that happened in the recent years of the war, but I refer to that world-catastrophe which consists in the fact that men have lost all idea of the connection of the earthly with that which is beyond the earth. The time has come when man must realise with full and clear consciousness that super-sensible knowledge has now to arise out of the grave of the materialistic outlook. For together with super-sensible knowledge will arise the knowledge of Christ Jesus. In point of fact, man has no other symbol that fits the Easter festival than this—that mankind has brought upon itself the doom of being crucified upon the cross of its own materialism. But man must do something himself before there arises from the grave of human materialism all that can come from super-sensible knowledge.

The very striving after super-sensible knowledge is itself an Easter deed, it is something which gives man the right once more to keep Easter. Look up to the full moon and feel how the full moon is connected with man in its phenomena, and how the reflection of the sun is connected with the moon, and then meditate on the need today to go in search of a true self-knowledge which can show forth man as a reflection of the super-sensible. If man knows himself to be a reflection of the super-sensible, if he recognises how he is formed and constituted out of the super-sensible, then he will also find the way to come to the super-sensible. At bottom, it is arrogance and pride that find expression in the materialistic view of the world. It is human pride, manifesting in a strange way! Man does not want to be a reflection of the divine and spiritual, he wants to be merely the highest of the animals. There he is the highest. But the point is, among what sort of beings is he the highest? This pride leads man to recognise nothing beyond himself. If the natural scientific outlook on the world were to be true to itself, it would have the mission of impressing this fact again and again upon man: You are the highest of all the beings of which you can form an idea. The ultimate consequences of the point of view that sets out to be strictly scientific, are such as to make a man turn pale when they show him on what kind of moral groundwork they are based—all unconscious though he may be of it. The truth is, we are today living in a time when Christ Jesus is being crucified in a very special sense. He is being put to death in the field of knowledge. And until men come to see how the present way of knowledge, clinging as it does to the senses and to them alone, is nothing but a grave of knowledge out of which a resurrection must take place—until they see this, they will not be able to lift themselves up to experiences in thought and feeling that partake of a true Easter character.

This is the thought that we should carry in our hearts and minds today. We still have with us the tradition of an Easter festival that is supposed to be celebrated on the first Sunday after the first full moon of spring. The tradition we have, but the right to celebrate such a festival—that we have not, who live in present-day civilisation.

How can we acquire this right again? We must take the thought of Christ Jesus lying in the grave, of Christ Jesus Who at Easter time vanquishes the stone that has been rolled over His grave—we must take this thought and unite it with the other thought which I have indicated. For the soul of man should feel the purely external, mechanistic knowledge like a tombstone rolled upon him; and he must exert himself to overcome the pressure of this knowledge, he must find the possibility, not to make confession of his faith in the words: “Not I, but the fully developed animal in me,” but to have the right to say: “Not I, but Christ in me.”

It is related of a learned English scientist [T.H. Huxley] that he said he would rather believe that he had by his own power worked his way up little by little from the ape stage to his present height as man, than that he had descended from a once ‘divine’ height, as his opponent, who could not give credence to the ideas of natural science, appeared to have done.

Such things only serve to show how urgent it is to find the way from the confession of faith: “Not I, but the fully developed animal in me,” to that other confession of faith: “Not I, but Christ in me.” We must strive to understand this words of Paul. Not until then will it be possible for the true Easter message to rise up from the depths of our hearts and souls and enter into our consciousness.

In the lecture yesterday which dealt with Spengler's Decline of the West, I tried to bring home to you the significance of anthroposophical Spiritual Science by emphasising the difference between merely abstract concepts and that which also arises in the soul in the form of ideas and concepts but is, nevertheless, reality. Let us realise once for all that with his materialistic frame of mind, and his tendency to reject spiritual conceptions and occupy himself only with ideas concerning the natural world, man is making himself more and more akin to the material, is descending so deeply into the material world that he is no longer speaking falsely when he declares that it is the material substance of his body which thinks, that his brain actually does the thinking. Man is becoming a kind of automaton in the universe, and as the result of his denial of the soul and Spirit he is losing the soul and Spirit. I said before that this thought is by no means popular; people will not accept it because they cherish the belief that the soul-and-spirit will be saved to man for all eternity without any action being necessary an his part. By no means is it so. A man may give himself up to material life to such an extent that he severs himself from the soul-and-spirit altogether, sinks into the realm of the Ahrimanic Powers and passes with them into a cosmic stream which does not belong to our world. But thereby he loses his own Ego, for the Ego does not belong to the world of Ahriman and can only find its true path of development when a human being pursues the normal course of progressive evolution; that is to say, when he unites with the impulse of the Mystery of Golgotha and when he realises that in the pr sent age he must find a link with all that spiritual research can contribute to the civilised life of mankind. Since the middle of the fifteenth century man has been living through the phase of evolution in which, as he looks out into his environment, he sees nothing but the material world. And as he looks into his own being he intellectualizes the inner experiences of his life of soul; these become abstract and shadowy. This has been the tendency since the middle of the fifteenth century.

The thoughts and concepts with which we build up our picture of the world to-day, drawn as they are from the dicta of orthodox science, have no connection with existence as it actually is. Neither can they lead to the heart of reality. It is merely a convention to imagine that man's life of soul is fundamentally involved in the forming of abstract thought. These abstract thoughts are quite remote from reality; they are nothing but a series of pictures. We may say, therefore, that externally man perceives the material world and inwardly a world of pictures having no essential connection with existence. This has been the lot of mankind since the middle of the fifteenth century and we shall presently see what effect it has upon a conception of the universe to see, externally, nothing but the material world and, inwardly, to have experiences that have become a mere series of pictures. We may ask: Why is it that since the middle of the fifteenth century man's life of soul has gradually come to the point of having no more reality than a picture? The reason is that only in this way is it possible for man to attain his real freedom.

In order to understand this let us consider the world as it lies before us to-day and our own place in the world. To begin with we will think of the world, leaving aside the human being altogether. Looking at clouds, mountains, rivers, at the minerals, plants and animals, we ask: What is there, in reality, in the whole wide world, when we leave the human being out of the picture? In other words, we think of all that surrounds us in the mineral and plant kingdoms, and to a certain extent also, in the animal kingdom, but apart altogether from man. In reality, of course, this is quite impossible, but we will assume hypothetically a Nature divested of the human being. In this Nature that is divested of the human being, there are no Gods. That is what we must bring home to ourselves. In this Nature that is divested of the human being there are no Gods, any more than an oyster is there within an empty oyster-shell or a snail in an empty snail-shell. This whole world which we assume hypothetically, a world without the human being, is something which the Gods have separated off from themselves in the course of evolution, just as the oyster sheds its shell. But the Gods—the spiritual Beings—are no longer within it. The world that surrounds us, is a world of the Past. When we look at Nature we are looking at something which represents the spiritual Past, we are looking at a residue of the Spiritual. And that is why religious consciousness in the real sense can never arise from contemplation of the external world alone. Let us not imagine for a moment that any element of the life of the divine-spiritual Beings who work creatively in mankind, is contained in this external world. Elementary beings, spiritual beings of a lower order, are there, of course; but the creative spiritual Beings who should live in our religious consciousness belong to this external world only inasmuch as represents their shell, being a residue of spiritual evolution in the Past.

Certain outstanding personalities have felt the truth of these things. In the spiritual life of the nineteenth century the man who felt most deeply of all that the Nature surrounding man is a residue of divine-spiritual evolution was Philip Mainländer whose philosophy of self-destruction was born from the gravity of this knowledge and who finally put an end to his own life. It is often the destiny of human beings to steep themselves in one-sided truths of this kind and the inevitable consequence is that this destiny itself becomes one-sided and difficult to bear. Philip Mainländer, the unfortunate German Philosopher, is an outstanding example of this.

Having realised what has been put forward hypothetically in connection with external Nature, you may ask: Where then, are the Gods; where are the creative spiritual Beings? If I were to make a drawing, I should have to draw the Gods within the human being. The truly creative Gods have their habitat in the realm that is bounded by the human skin, within the organs—if I may use this expression. The being of man is now the bearer of the Divine-Spiritual. The Divine-Spiritual, the truly creative principles is within the human being. Try to picture to ourselves external Nature as it is to-day, and then a future lying thousands of years ahead—in this future there will be no clouds, no minerals, no plants, even no animals. There will be nothing left of all that now lives in external Nature outside the bounds of the human skin. What will continue its evolution is the soul and Spirit permeating the inner organisation of man. This will constitute the future. The Nature by which man is now surrounded will pass away, and the Human-Divine principle now within his being will become his outer environment.

Insight into the truth that the Divine-Spiritual—the only truly creative principle in our time—lives inside the bounds of the human skin, must be taken in deepest seriousness, for it lays upon man a responsibility in regard to the whole universe. It enables him to understand the words of Christ: “Heaven and Earth”—the world of external Nature—“will pass away but my words will not pass away.” And when in the individual human being the saying of St. Paul, “Not I but Christ in me,” is fulfilled, then the words of Christ will live in the individual human being. “Heaven and Earth will pass away, but My words will not pass away” or My words in the individual human being, namely all that lies inside the human skin and is received into Christ, this will not pass away.

All this is an indication of the fact that since the middle of the fifteenth century, through his abstract, intellectual concepts, man has been making his inner being empty and void. And to what end has he been making himself empty? It is in order to receive the Christ Impulse, the Divine Spiritual, into his inner being. I said that as we look into the external world, we see only the material. It is the divine Past. (In this residue of a divine Past there are, of course, the Elemental Spirits who have remained at lower stages of evolution.) As we look into our inner being, we see, to begin with, nothing but abstract concepts which can only become concrete and real when we receive the impulse of the Spirit into our being through Spiritual Science and unite the impulse of the Spirit with our inner life. Man has the choice—a choice which has become a matter of greater and greater seriousness since the middle of the fifteenth century—either to remain at a standstill with his abstract intellectual concepts or to receive into himself the living substance of Spiritual Science. Abstract intellectuality enables him to evolve a brilliant science of Nature, for intellectual concepts are dead and by their means he can unfold an admirable understanding of dead Nature. But all this mummifies him, makes him akin to matter, and leads him ultimately into the clutches of the Ahrimanic world. To further the Progress of earthly existence and the whole evolution of the earth, he must receive the Spiritual into his being, and in our time the Spiritual does not draw near to man by way of atavistic instinct. It must be reached by his own efforts. The assimilation of Spiritual Science is not, therefore, the assimilation of a theory but the development of something absolutely real, an impulse that will fill the otherwise empty recesses of the soul with spiritual substance.

In the mass to-day, men prefer to have this emptiness inwardly and the Past outwardly manifest before them. They will only admit the validity of thought when it has been proved by experiment and they resist the quickening impulses of spiritual life. The danger confronting the world to-day is not so much the spread of false theories but the loss of the very Mission of the Earth.

Only those who have really thought through and perceived the task of the human race will realise how much depends upon the assimilation of Spiritual Science. These souls will never lose sight of the importance of knowledge of the being of man, but in modern natural science and in the ancient religious tradition this knowledge simply does not exist. What is the trend of ancient religious tradition? It directs the minds of men to unworldly abstractions and is silent an the subject of the Gods indwelling the being of man, indwelling his very organism. This thought would he condemned by religious tradition as out-and out heresy. If any attempt were made to bring home to the traditional religions in Europe and America to-day the truth of the ancient saying that “the Body of man is the Temple of the Gods,” they would indignantly refuse to countenance such heresy.

And an the other hand we have a materialistic natural science which precisely because it is materialistic has no real understanding of matter. What does science really know about the functioning of the human brain, of the human heart? I have often told you, and I have also said in public, that one of the views held by modern science is that the human heart is a kind of pump which drives the blood through the body. This dictum of academic science is universally accepted but it is simply a piece of nonsense—pure nonsense. We shall never understand the essential nature of the heart we imagine that it pumps the blood in every direction and then lets it flow back again. The circulating blood itself is the living force. The driving force in the human organisation is contained in the blood, in the circulating blood, and the heart is the outward expression of this; the movement reveals itself in the heart. To say in accordance with modern science that the heart drives the blood into the Body, is rather like saying: “At ten minutes to nine one hand of the clock pointed to nine, and the other a little past ten, and these hands, in conjunction with the mechanism of the clock, drove me to the speaker's desk and left a great many still outside (because in the Anthroposophical Society people have a habit of unpunctuality). In reality, it is not so at all. Obviously the clock is simply an expression of what is happening—it is the expression and nothing more. The heart is not the pumping machine by means of which the blood is driven through the body; the heart is inserted into and is the expression of this whole system of movement.

Natural Science, as it is to-day, never leads into the inner being of man. All that science does is to make the inner into the outer by the dissection of dead bodies. But dissection of the dead body merely takes the inner and transfers it to the outer world. I mention this in order to bring home to you that in the spiritual life of to-day there is no inclination whatever to penetrate into the inner being and inner nature of man, and it devolves upon Spiritual Science to bring that real knowledge of man's being which scares the great majority of our contemporaries. Why are they scared? It is because religious traditions through the centuries have utterly hood-winked mankind so far as striving for real knowledge is concerned. Just think of the way in which the traditional creeds mystify human beings with apocryphal utterances culminating in a warning that it is not meant for man to know the Supersensible, that he may only have faith in it and feel its existence darkly. This is all done with the object of playing upon man's pride and self-conceit and also upon his inherent laziness. He must be led to believe that it is not necessary for him to think about the Divine, that his conception of the Divine must be a matter of instinct and dim feeling. But ideas that arise from this region of man's being are merely emanations from the organs—emanations which become illusions, and these illusions are distorted into all kinds of nebulous ideas by theologians and others who know quite well how much they can count an man's inherent love of ease.

The instinct for knowledge which alone can promote the earthly evolution of man and also lead him to the path of spiritual development, has been stifled and suppressed for many long centuries. People to-day are frightened at the very thought of developing knowledgE of realities or of experiencing the spiritual world. But to the extent to which they are frightened—to that extent do they sever themselves from the Spirit and soul and make themselves akin to the material.

It is so indeed; people are scared when the gravity of these things dawns upon them, because everything to-day is regarded from the external point of view. And here, in parenthesis, let me repeat certain remarks made a short time ago. In Stuttgart we have the Waldorf School. The Waldorf School was founded out of the very spirit of anthroposophical Spiritual Science; that is to say, fundamental principles of education and of teaching were laid before those who were specially Chosen to work in the School. Everything is a question of the Spirit in this art of education. Yet we are finding to-day, a sensation, that people visit the school and actually think that in a couple of hours or so they can inform themselves about the essentials of education there given. But it is of course only through Spiritual Science that one can gain insight into the spirit of the Waldorf School; it cannot be done by short brief visits which only disturb the teaching.

To assimilate anthroposophical Spiritual Science, however, is much more difficult and much less sensational than visiting the School as an outsider. As I have often said, the education at the Waldorf School takes account of the existence of the spiritual world, and, above all, of the pre-earthly existence of the human being. What is there to be said about this pre-earthly existence? We may take the year of our birth and say that this is the time when we descended to physical life on the Earth. Children born later have been living in the spiritual world while we were already on the Earth. These children have just descended to the physical world, whereas we ourselves have been living through our earthly existence for a considerable length of time. And they bring with them something of what they were experiencing in the spiritual world while we were already living in the physical world.

One can realise this quite clearly among children who are taught according to the principles of Waldorf School education. To give this kind of education is to prepare for the application in everyday life of thoughts and ideas which are the natural outcome of Spiritual Science. But it is precisely here that people are kept back by traditional religions, for the last thing these religions want is the development of inner activity in human beings. Inner activity leads to a real knowledge of the being of man and brings home the truth that the dwelling place of the Gods is inside the bounds of the human skin.

Suppose we see a planet in the sky. There is nothing of the Divine-Spiritual in anything upon that planet except in Spiritual Beings whose nature in some way resembles the nature of man. From these Beings the Divine pours its radiance upon us. Why, then, should this radiance be any the less because it shines from the bodies of men? You will begin to feel at home with this thought if you dissociate it from earthly life and relate it to conditions as they are upon another planet. Living an the Earth as you do, you will find that there is something oppressive, something rather coercive in the thought that you and your fellow men are bearers of the Divine-Spiritual. But if you turn the gaze of your soul to one of the other planets it will be much easier for you to grasp the fact that the Beings who there constitute the highest kingdom of Nature are the point from which the Divine Spiritual shines down upon you.

In a certain respect the thought we have been considering to-day amplifies the thought which occupied our minds in the last lecture, namely that something is unfolding in the inner being of man upon which the future evolution of the Earth essentially depends, but also that it lies within the powers of the human will to hinder the Earth's evolution, to receive the stream of Ahrimanic forces only. And to-day we added the other thought, namely, that Nature around is transient and external, for it already represents nothing more than a residue of Divine Spiritual creation. The process of Divine-Spiritual creation which dominates the present and will dominate the future, lies inside the bounds of the human skin. Strange as it may seem, it is therefore quite true to say that everything our eyes can see and our ears hear will all pass away with the Earth. Only that which is contained in the regions enclosed by the human skin lives over to the Jupiter stage of evolution, bearing existence as it is an the Earth into future conditions of planetary evolution.

When it is once realised that a knowledge of the nature of man is a burning necessity, the urge to understand the connection of the human being with the universe will again make itself felt. You know that man really lives between two extremes, the Luciferic and the Ahrimanic as we are accustomed to call them. We can also understand the nature of these two extremes from a more elementary point of view. Philosophers have declared again and again that Being in itself eludes the grasp of thought. This is quite true, for whence comes the sense of being, the feeling of existence which there is in man? The human being exists before he enters earthly existence through conception and birth; he exists in super-sensible worlds. From super-sensible worlds he descends into his earthly, material existence. Here he experiences something quite new, something he did not experience in the super-sensible worlds. He is encompassed by it as soon as he has descended to earthly existence. It is the attractive force of the Earth, gravity, ‘to have weight,’ as we say, but only by way of illustration. As you know, the expression ‘to have weight’ is drawn from the most palpable phenomenon of all. The fatigue of which we become aware is similar to ‘having weight,’ and what we feel in our limbs when they move is also akin to this. But because the fact of ‘having weight’ is merely the representative phenomenon, we can say: The human being places himself within gravity. And in a hidden way man always enters, a little more into this element of gravity when he approaches a thing of Earth and calls it real.

It is exactly the reverse when the human being is passing through his life between death and rebirth. Just as here on the Earth he is allied with gravity, in the life between death and rebirth he is allied with light, for ‘light’ too is used in a representative sense. Because we receive most of our higher sense-perceptions through the eye, we speak of the light. But what lives as light in the sense-perception of the eye is the same element that sounds in the sense-perception of the ear and reveals itself in different tones, just as the light reveals itself in different colours. And it is the same with the other senses. fundamentally speaking, the element we speak of in a representative sense as the light, just as we speak of gravity in a representative sense, is the ‘tincture’ of all the senses. We are received into the extreme pole of gravity when we descend to the Earth. We are received into the extreme pole of light when we are living in the spiritual world between death and a new birth. are, in reality, always in the middle condition between light and gravity; and every sense-perception, as we experience it here on Earth, is half light and half gravity. When, as the result of some pathological condition, or in dream, we experience without the element of our own gravity, we are experiencing only the Spiritual, as for instance in a dream or in delirium. Psychologically, delirium is a state in which the human being has experience, but his own gravity is no factor in them. This state of balance between gravity and light into which we are placed, is something that is intimately connected with the riddle of the world, inasmuch as it is bound up with many of the experiences we have as beings of soul and Spirit in the world.

It will surely be obvious to you from what has been said that neither the traditional creeds nor the fantasies of natural science succeed in finding their way from merely abstract concepts into the light nor from sense perception down into gravity. People have become blind and deaf to these things. Man is bound to the Earth by gravity. He experiences gravity as the element which draws him to the Earth. Think of a crystal. A crystal gives itself its form. Within the crystal there is the same force which the human being feels drawing him downwards—the force which gives the whole Earth form. And now think of the oceans and seas. Here the Earth can give form, or rather the element of gravity gives the form. This very same force also gives the crystal its form but in this case it works from within. According to science, nobody knows what is behind matter or within matter. This is said to be a world-riddle. But inasmuch as we experience our own gravity, we experience what is behind the surface of matter; for in relation to the whole Earth we are placed within the same forces which are active in small bodies (as, for instance, the crystal) and by which the various parts are held together. We must reach the point of being able to recognise the small in the great, the great in the small and not to lose ourselves in speculation as to what presumably lies behind matter.

Knowledge of the Divine-Spiritual which transcends matter must be kindled by those forces in man's inner being which enable him to understand ideas such as that of the Temple represented in ancient tradition by the human being himself.

I have said many times that the sayings of ancient atavistic wisdom contain much that is worthy of deep veneration. In the present age it is our task once again to raise these truths from the depths of our being and to make them the guiding principles of life and action.

What holds good for people today as an almost undisputed authority is science; science in the sense in which it is pursued in the educational institutions of the country. We have often spoken of how far the validity of science can go, and it has also been pointed out that people today must free themselves from its authority. I want now to show how it has become a characteristic phenomenon—but only of the last three or four centuries—to regard medicine as one of these sciences which hold sway as authorities. Indeed, everything connected with medicine is just one science among others—a science the effects of which are intended to bring about the healing of the sick. Today it is hardly realised that this relation of medicine to the other sciences, and to the whole field of knowledge, has come about only during the last three or four centuries. For the further back we go in human evolution the more do we find how everything that could be cultivated by man in the way of science, of knowledge, was considered to be more or less of a medical nature—as having to do with healing. And when we look back to those olden times, particularly to the development then of occult science, we see that with the concept of this occult science, of this body of knowledge, there is always bound up the concept of healing. In any healing, spiritual science was always involved. Thus, at that time it could never have been said: Medicine is one science among many!—In those days when pure intellect was not thought to have any place in occult science it was said: In all science, in all knowledge, we must search for what aims at healing the whole human being.—This thought arose in the soul when they spoke.

But now the question necessarily comes up: What was there in those days to be healed? In this age of materialism a man is said to be ill when anything abnormal is noticed in him, either outwardly in his physical functioning or in his behaviour towards the material world. This material concept of illness is indeed, strictly speaking, a product of man's recent evolution, a product of the post-Grecian age. For in the. Greece of that time, where men were more awake and more receptive towards the world than those who came later, there still persisted the concept of illness—and of the tendency to illness—which prevailed in all ages up to the last two or three centuries B.C. Such matters as these have to be somewhat emphasised in order to be understood and perceived in their real significance. In those olden days people were convinced that all human beings permanently carried within them the seeds of illness. That in reality everyone went about the world with the predisposition to illness, was the prevailing conception. All men needed help at least in warding off illness; they needed healing the whole time—such was the opinion. Perhaps those things can be better understood if this notion of them is compared with one we come across a good deal, particularly now in connection with our social affairs and social demands. Many people today consider themselves called upon to make a stir about what is necessary in social, or other matters, for the future betterment of mankind. What conditions would be were their ideas to be carried out, they picture as a paradise on earth indeed, the realisation of certain ideas is even said to mean the dawn of the millennium. Certainly this may be well meant, though it has its roots in poor understanding and still poorer intelligence. But it may have the effect of merely exciting people in the agitator's way. For what could have a more powerful effect of this kind, particularly in a materialistic age, than the promise of a paradise on earth. And if besides they are told it will happen before they die, it is highly probable they will support anyone making the promise. Compared with that, anything like the idea of the “Threefold Commonwealth” appears hard indeed, for it does not speak of a paradise on earth but of a social organism in keeping with life—an organism which can really live. Over against the conception which includes this possible paradise on earth, and is supposed capable of bringing men health by putting their ideals into effect merely through improving conditions on the physical plane—over against this way of thinking lies another.

This other way of thinking, which held good in ancient times and had a quite different shade of feeling, I was trying to describe when I said: All human beings, in so far as they live and work on the physical plane, are to a certain extent hampered by the pre-disposition to sickness, and need constant healing. This conception is founded on what might be expressed thus—that here in the physical world a man is able to deal with the organisations necessary on the physical plane—with his domestic affairs; his rights and so on. But when all this is carried out through his own power alone, when nothing plays a part which has not to do with external institutions, the physical organism of man becomes more and more unhealthy. Ordinary measures are then quite unable to promote a sound social organism but only one that becomes weaker and weaker. For this to be avoided it is necessary for spiritual life to run side-by-side with the measures taken for the physical world. Then this spiritual life has the effect of paralysing the germs of sickness always being produced in men. All knowledge was worthless for mankind—so it was thought—which did not tend to counteract the poison constantly forming in the social organism. The process of cognition is a healing process. It was considered in those olden days that, were knowledge at fault in any particular epoch, the social organism would become sick. Hence, from the first, cognitional power was recognised as a healing force; only in the course of time did the doctor, the teacher, the priest become separate individuals, independent of a leader with knowledge of the Mysteries who was also responsible for the ordering of society as well as being doctor, teacher, priest and so on. All these faculties were originally combined in one man possessing the knowledge which, owing to its particular character, acted as a healing factor for mankind. Later only were they to be differentiated. At that period of human evolution, too, far less attention was paid to individual illness than is the case today. Certainly opinions were formed about individual cases, but they were not told to the patient for fear of hurting his feelings and horrifying him. On the other hand, the measures taken, drawn as far as possible out of the deep sources of knowledge, were considered a social cure.

Such a conception, it is true, could prevail in its fullness only at a time when a man's attitude to himself was quite different from what it is today. We have frequently spoken of how the intellectualism, that now takes such a prominent place in the acquiring of knowledge, is really, in its present form, only three or four hundred years old. This intellectualism, which sees its ideal in the natural laws perceived through abstract concepts, has little to do with the human personality, I have often described what effect this has. Picture anyone studying science today, any branch of science, in one of the usual centres of learning in the civilised world. The student sits there listening to the lecturer only with his head, with his understanding, his intellect; and he watches experiments being made. In all this very little part is taken by his soul, his heart, his being as a whole. It was very different in the old Mysteries when there was no question of remaining aloof. All that worked on the head, on the intellect, at the same time affected the entire man, laying hold of his heart, soul and will, so that his whole being could participate. By thinking in the abstract, by the abstract investigation of nature, our very life has become abstract, so much so that today a man hardly possesses the organ capable of seeing rightly what once was bound up with the whole social life of mankind. We have often spoken here about what in past ages of Judaism was called the “fearful, the inexpressible, name of God”, which eventually found utterance in the word “Jahve.” Why did the name inspire fear? It was because through the very power of the sound, the everyday mood of the one who uttered it, his everyday consciousness, was obliterated and another world arose before him. Because it necessitated the withdrawal of the ordinary consciousness, utterance of the word was dangerous. A man actually felt that when this name vibrated through him he was wafted to another world, where everything was different from the physical world,—This is a mood of soul of which people no longer have, nor can have, any notion. For today, a combination of sounds has no such shattering effect.

All this has to do with the constitution of man's soul and body from which in those times there was more to draw upon than there is now. Today the organic plays the greater part—hunger, thirst, various emotions, desires, the promptings of heart and soul, sympathies and antipathies. All that arises in this way out of man's organisation is, strictly speaking, part of him as an individual—an individual human ego. In the case of the men of old, in addition to hunger, thirst, and the desires of ordinary life, revelations of the divine arose. They felt in what had to do in this way with their own bodily nature and with their own soul, the presence of God. Who worked in them as well as in nature. What arose in these men of olden times made them capable of seeing in surrounding nature not what we see today but the spiritual. Present-day man is not disposed to allow that the very faculty of perception in those earlier days was different from what it is in man today.

One can certainly understand this prejudice, this assumption that the world was always seen in the way we see it today. For those who want proof in such matters, however, even external facts show clearly that the Greeks themselves—so we need not go far back in man's evolution—saw surrounding nature differently from how we do. To spiritual science with its spiritual vision this is perfectly clear, but the knowledge, thus brought to the surface so vividly through spiritual vision, can be arrived at also through physical facts, if we look, for instance, in Greek literature and notice the use of the Greek word chloros. By this they meant green, but curiously enough they used the same word for golden honey and the golden leaves in autumn; it was also applied to the gold of resin. And the Greeks had a word to describe the darkness of hair, which they used as well when speaking of lapis lazuli, that blue stone. No-one can assume the Greeks had blue hair;. So there is ample proof of such things, from which it can be seen that, as a people, the Greeks were simply incapable of distinguishing yellow from green, and that they did not perceive blue as the colour we do but saw everything tinged with the vividness of red or gold. We find all this confirmed by a Roman writer who speaks of how the Greek painters only used four colours—black, white, red, yellow. Judging from our present theory of colour we must say: The Greeks were essentially blind to the colour blue; they did not see the blue in green but only the yellow. The surrounding world had, for them, a much more fiery aspect, for they saw it all with a reddish tinge. The metamorphoses of human evolution thus affect even the way in which a man sees, and as we have said this is capable of external proof. To spiritual vision it is perfectly clear that the whole colour-spectrum of the Greeks was on the red side—that they had little feeling for the blue and violet. For them the violet was much redder than we see it. Were we, according to our present visual conception, to paint the landscape as a Greek saw it, we should have to use quite different colours from those we ordinarily do. They had no knowledge of what we see as nature, and the nature they saw is an unknown world to us. The evolution of mankind progresses indeed by metamorphoses. The point is that the time when intellectualism arose and men became inclined to meditation—the Greeks had little inclination that way—they lived objectively in the world of nature—was the time when a feeling was acquired for the dark colours, the blue, the blue-violet. It was not only the inner nature of the soul that was changed, but also what passed over from the soul into the senses.

You can therefore say that today, in this fifth postAtlantean period, we are indeed different men in our sense-faculties from the characteristic men of the fourth period, the Greco-Latin people. This is all connected with what has been said before. During the time when spiritual forces still arose from the emotions, from sympathies and antipathies, even from the body in its hunger, thirst, its satiation, these spiritual forces poured into the sense-organs. And these spiritual forces, streaming up from the lower bodily nature to pour themselves into the sense-organs, are those which play the chief part for the eyes in giving life to the various shades of yellow and red, enabling these colours to be perceived. The time has now come when the reverse is the most important task for mankind. The Greeks were still organised in such a way that their beautiful world-conception was mediated through their senses, into which flowed their organic life permeated by spirit. In the course of centuries this spirit-filled organic life has been suppressed by men. Out of our soul, out of our spirit, we must infuse it with fresh life; we must acquire the faculty for making our way into soul and spirit—as spiritual science enables us to do. By acquiring this faculty through spiritual science we shall take the opposite direction. In the case of the Greeks the streams came from the body to pour into the eye (see red in diagram I); the reverse must take place with us; we have so to develop soul and spirit that the streams (see blue in diagram I) from the soul and spirit reach the human organisation; and we must receive these streams in the other senses as well as in the eye. The way for mankind in future must be in the reverse direction to that of the middle of the fourth post-Atlantean culture-epoch. Then the reflective man will once again become a knower of the spirit, but in another form, because of what comes to him from above. We have grown to be sensitive to the blue side of the spectrum.

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If I wanted to make a diagram I should have to draw it in the following way: The Greek was susceptible to red, lived in red and was familiar with the red part of the spectrum (see left of diagram II). We, however, must grow more and more accustomed to this part (see right of diagram II). But by doing so, and in that we find blue and blue-violet increasingly attractive, our sense-organs have necessarily to undergo change,

The sense-organs must become quite different in their finer structure from how they were. What then gradually pours into the sense-organs in a natural way, develops through the eye, for example. Imagination; through the ear. Inspiration; through the sense of warmth, Intuition. Thus there must be developed:

through the eye: Imagination,
through the ear: Inspiration,
through the warmth-sense: Intuition.

In the course of human evolution the finer structure of man's organisation goes through a metamorphosis, becomes different.

People today must be awake to such things, for they are standing at a momentous cross-roads; it is indeed a time when it has to be decided whether they can take the way enabling them to receive impressions from above. Pure intellectualism does not suffice; we must permeate intellectualism with spirit and soul. Then what develops within us as spirit and soul will work into the human organisation. But what if we do not develop it? When any organ is destined for a purpose for which it is not used, it perishes—is killed. There you have in the human organism itself what a past age, out of the assumptions of the time, accepted for the evolution of mankind. Just consider your eyes—into those eyes must be poured what should stream from above as spiritual life into the people of the future. Should this not come about, the eyes are doomed to suffer. Through their very nature they must deteriorate; and it is the same in the case of the ears, the same with the sense of warmth. What kind of knowledge then must we look for? A knowledge that will heal our organism of its tendency to sickness. We have to find our way back to perceiving that all knowledge—in so far as it is connected with man should be of a healing nature. We must return to the concept that we have to seek knowledge for this healing virtue, that medicine is not just one science among others, but that in the process of human evolution all knowledge must be a healing factor. This is because human beings all the time need that what arises in them on the physical plane should be healed. The man who promises an earthly paradise is not speaking rightly; he alone tells the truth who makes it clear: When everything has been done to establish good earthly conditions, a man has still to seek his connection with the spiritual world. For even the best conditions on earth need perpetual healing—healing that penetrates right into the human organism, as this, too, is always prone to sickness. In so many words: There must be a spiritual life in men with power to form healing forces out of itself.

Among the many grounds, which, out of the anthroposophical world-conception, have contributed to giving life to the idea of the “threefold” are those you may gather from what I have been saying today. For this idea of the “threefold” is such that, look where you will in man's present evolution—provided you can observe in the right way—the need for this membering into three is manifest to those who have a faculty for seeking the truth. Those with a little logic who, hearing about this “threefold” idea cannot immediately grasp it, or perhaps find it at variance with some other idea, should wait till they learn more about it. Then they will see that there is not just one proof nor one source alone for proving the necessity for the “threefold”, but that these are numberless. For wherever you look you find instances bearing independent witness to what I might describe as the present necessity for spreading this idea of the “threefold” in our social organism. And one of the most important spheres of all lies in the knowledge and understanding of the being of man himself. But where do we find science—so proud of its abstraction—turning its attention to the concrete?—The Greeks were still distinctly conscious that when they gave rein to their feelings the divine revealed itself to them. And we must acquire the faculty for bringing down spiritual forces of the soul from the spiritual heights; they must reveal nature to us, show us what nature is. In other words we must grow to realise that we cannot learn to know nature by perceiving it outwardly, but only with sense-organs strengthened by what comes from above—with an eye made keen by Imagination, an ear sharpened through Inspiration, and a sense of warmth through Intuition—that is to say, through selfless experience of the things and processes surrounding us.

Out of the will to heal has science developed.
Into the will to heal must science return.

What we look upon as science today, showing such veneration for its authority, is only an intermediate state: which state, however, is leading in the social sphere to the most terrible conflict.

We shall continue on this theme tomorrow.

It behoves me today to link certain aspects of the knowledge gained from earlier studies—with which most of our friends are already acquainted—to what I said yesterday. But once again I want to draw your attention to the essential content of what was then said, namely, that the knowledge, the passive kind of knowledge cultivated today is in reality a comparatively recent production. This indifferent knowledge, shown for instance when medicine is set down as just one science among many, has been developed only in course of the last three or four centuries; whereas in olden times the aim of all knowledge was to heal. Knowledge and the finding of means to heal mankind were, in the sense intended yesterday, one and the same.

Now from various indications in my lectures you will know that in the last third of the nineteenth century an event of spiritual importance took place; that during the seventies of that century, behind the scenes of world-history, of outer, physical world-history, something of great significance happened. We have some name for it but another name might do just as well—we have called it the victory of the archangelic Being, Michael, over opposing spiritual forces. We will look upon this as an event taking place in the spiritual world and connected with mankind's history. It is in the spiritual world that such events are prepared. This particular one could be said to be in preparation already in 1842. It reached a certain climax in the spiritual world about 1879, and from 1914 on the necessity arose for men on earth to establish a harmonious relation with this spiritual event. What has been happening since 1914 is essentially a struggle on the part of narrow-minded humanity against what, in the opinion of the spiritual powers concerned with the guidance of mankind, should come about. Thus we may say: In the second half of the nineteenth century and first half of the twentieth, behind the scenes of human evolution, there was taking place something significant—a challenge to men to submit themselves to the will of those spiritual beings. This would entail a change of direction and the bringing about of a new kind of civilisation, a new conception of social life, of the life of art and all spiritual life on earth. In the course of human evolution there have repeatedly been such events, of which external history takes little account. For external history is indeed a fabrication. Things of this kind have nevertheless definitely happened—one of them taking place 300 years, another in the middle of the third millennium, before the birth of Christ.

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Regarding mankind, however, there was a great difference between the experiencing of these two events and that of the nineteenth and twentieth centuries. Most of you have at least partly experienced the events of the second half of the nineteenth century and beginning of the twentieth, and will know that small notice was taken of how a change should actually come about in the spiritual life.

Hardship will compel mankind to realise the necessity for this. There will be no end to hardship until a sufficient number of human beings have realised this necessity—even in the organising of public affairs. We may indeed ask why no notice has been taken, and whether it was the same in the case of those other experiences, the third millennium and the third century.—But no, it was quite different then. Could people only interpret to history of the Greek soul rightly, even that of the more coarse-grained Romans, they would understand that actually both Greeks and Romans were fully aware that something calling for notice was taking place in the spiritual world. Indeed precisely in the case of the event 300 years before Christ's birth, we can quite well see its gradual preparation, how it then reached a climax and lived itself out. The men of the third, fourth century before Christ's birth were clearly conscious: In the world of spirit something is happening that has an echo in the world of men.—What they thus perceived can today be called the birth of human phantasy—man's faculty of imagination.

You see, human beings, as they are constituted today, consider the way they think: and the way they feel to be the same as thinking and feeling have always been. But that is not so. Indeed in the course of time our sense-perceptions have changed—as I showed yesterday. Naturally, three or four centuries before the birth of Christ creative art was already in existence; it did not arise, however, out of what today is called imagination but out of imagination that was clairvoyant. There who were artists could perceive how the spiritual revealed itself, and they simply copied what was thus revealed. The old atavistic clairvoyance, the old imagination, was inherent in the artist. The phantasy which then arose and was developed till, having come to the climax in the works of Leonardo, Raphael, Michelangelo, it started to degenerate—this phantasy did not create as if the spiritual appeared in imaginations, but as if something were ordered from within a man, formed from within him. The gift of this phantasy was ascribed by people at that time to strife among the divine beings ruling over them, at whose orders they carried out their earthly deeds.

In the middle of that third millennium, about 2,500 years before Christ's birth, people perceived as something of still greater significance how their whole being was involved in the events which, out of the spiritual world it made an impact on physical events. About that time, still in the third millennium before our era, it would have been deemed very foolish to speak of man's earthly pilgrimage without referring to the spiritual beings around him. This would have seemed nonsense to everyone, for then the earth was thought to be peopled by beings both physical and spiritual.

The life of soul that became habitual in the course of the nineteenth century is certainly different from the life of those olden days. Men perceived the ordinary secular events on earth but not the underlying, significantly spiritual strife. How came it that this was not perceived?—It was the result of the special character of our present age, the age which began it the middle of the fifteenth century and is called by us the fifth post-Atlantean epoch. In our present epoch the most outstanding, significant force of which a man can avail himself is intellect, and since the fifteenth century people have attained to great heights as intelligent beings. Today they still take pride in this. It should not be thought, however, that in earlier times there was no kind of intelligence—it was a different kind, it is true, but it arose at the same time as a certain perception. This intelligence was endowed, too, with a spiritual content. We, on the other hand, have an intelligence devoid of spiritual content, a formal intelligence; for in themselves our concepts and ideas are empty—they merely reflect something. Our whole understanding is just a mass of reflected images. It is indeed in the nature of this intelligence, which has been particularly developed since the middle of the fifteenth century, to be simply a reflecting apparatus. What is thus merely reflected does not act within man as a force; it is simply passive. And it is characteristic of this intellect—of which we are so proud—to be passive; we just let it work upon us, give ourselves up to it. Very little force of will is developed in it thus. The most outstanding trait in men now is their hatred of intellect that is active. In face of a situation where thinking is required of them—well, they find that very boring. When it is a question of real thinking there is a general dropping off to sleep—at any rate for the soul. On the other hand, with a film, a cinematograph, when there is no need to think and it is thinking that can go to sleep, when all one has to do is to gaze and passively to give oneself up to what is reeled off, so that thoughts run on of themselves, then there is general satisfaction. It is a passive understanding to which men have grown accustomed, an understanding devoid of force. And what in fact is that? We realise its nature when looking back at the distinction made in human knowledge in the old Mystery schools. There were three categories: first, the knowledge that came from men's physical life, arising out of their common physical experience of the world. Perhaps we could say: First, physical knowledge; secondly, intellectual knowledge, developed by man himself, chiefly in mathematics, knowledge, in effect, in which a man immerses himself—intellectual knowledge; and thirdly, spiritual knowledge, coming from the spiritual and not from the physical. Today, of these three it is intellectual knowledge which is especially cultivated and most in favour. It has become quite an ideal to approach the spiritual life with the passive, unconcerned attitude usually adopted towards mathematics. It is not admitted but all the same true that our present men of learning, for instance our university professors, on leaving the lecture-room like to turn as soon as they can to something quite unconnected with their particular subject. That betrays an abstract relation to knowledge which goes extremely deep.

When I was lecturing in Zurich a few days ago, a workman broke into the discussion. As the Waldorf School and the timetable we have put in place of the usual soul-destroying one had been mentioned, he said: “Your timetable gives too long a stretch for one subject; there should be more change. For when children have gone on with a subject from eight to nine, if they are not to be bored there ought to be something else from nine to ten.” Naturally I could but reply: “It is not the business of the Waldorf School to deal with boredom but to take care that the children's interest is kept alive—and that is the concern of the School pedagogics and didactics.” Thus the idea is very deeply-rooted in people that spiritual life is boring, and easily becomes tiresome as a subject. This is entirely because our intellectual life, consisting as it does merely of pictures, of reflected images, can provide no substance for our spiritual life. And a spiritual life devoid of substance is in a state of isolation—cut off not only from the spiritual world but also from the physical. Actually in the age we live in very little is known either of the physical world or that of the spirit. All that a man knows about is his own imaginings. As a result of intellectuality being just so many reflected images, the man of the nineteenth century was debarred from any knowledge of what was going on spiritually behind the scenes of world-history. He had no share in the experience of that great, momentous change which, behind external world history, came about in the spiritual world during the second half of the nineteenth century. It is through his own endeavours that he has to learn how the physical world should follow the lead of the spiritual world. This lesson is forced upon him, for, if not learnt, increasing hardship will prevail and all present civilisation will go down into barbarism. To avoid this it is necessary for people to be aware inwardly that they must experience something in the same way that, 300 years before Christ's birth, the birth of phantasy was experienced. In our day we have to experience the birth of active intelligence—at that time the active force of imagination arose. At that time it became possible to give imaginative shape to what was created in accordance with external form; now, people must turn to the inward, victorious creation of ideas, through which everyone makes for himself a picture of his own being—setting it before him as a goal. Human beings must acquire self-knowledge in its widest sense, not just by brooding over what they had for dinner, but ,a self-knowledge which sets their whole being in action. That is the kind of self-knowledge demanded for the evolution of those men whose present task is the bringing to birth of an active intelligence.

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Now, it will happen that human beings in ordinary recollection, in their ordinary memory, will discover something very peculiar. Because people today have become rather insensitive and do not notice what is already in their souls, on looking back over their life they still perceive only memories of their ordinary experiences. But that is not the whole picture; actually a certain change has taken place and more and more people are met with who are having a new experience. When these men look back ten or twenty years they come not only to what they have experienced, but out of that, like an independent entity, there rises something they have not experienced. Psycho-analysis, in its foolishness, examines what thus lies hidden in the soul examines it without realising the nature of our present age. What these foolish psycho-analysts are unable to find, spiritual science must propound, namely, that when we look back—say from our 45th year—and watch our experiences surging past like a stream (see diagram), within them there is not only our past experience; it was so once and even today is all that most of our rather thick-skinned generation perceive. But anyone sensitive to such things will realise that in a backward survey of his life he sees not only the ordinary events but something (red in diagram) he has not experienced, arising from the past experiences of his soul in an almost demoniacal way. And this will increase in intensity. If people do not learn to observe such things they will lose the power to understand them.

Therein lies the danger for future evolution, and deluding oneself is of no avail for it is indeed so. Among the experiences lived through by a man something new will appear, only to be grasped by active intelligence. This is extraordinarily important. Just as in the individual human being something new arises after the change of teeth, then again at puberty, and so on, after a certain period the same kind of metamorphosis occurs in mankind as a whole. This present metamorphosis can be described as follows: If we look back occasionally on our life (and this can also be done in the backward survey over our day) we do not only remember the most obvious experiences, but out of these surge up demonic forms. It almost causes us to say: I have had certain experiences out of which daydreams arise.—This will be quite normal but we have to be alive to it. It will call for much more inward activity on men's part and the overcoming of that passive attitude which promotes despair in face of the great demands of the age. That passivity must be overcome. People's sleepiness, their inability to rouse themselves and to take things with dignity and in earnest, is certainly terrifying. I have already spoken here of how in our day many people cannot even be angry. Anyone incapable of getting angry over what is bad is incapable of enthusiasm over what is good. When, however, active intelligence takes possession of human beings there will be a change. We may indeed say that they are still afraid of the discovery they will then make. For with the coming of active intelligence they will recognise their cherished intellectuality for what it is—recognise the real nature of these arising images. This can be understood only if we remember something I have often mentioned here—that we can feel, we can will, just being alive; but just being alive does not enable us to think. That we cannot do. We are able to think only by bearing permanently within us the principle of death.

This great secret about mankind lies in there being a never-ending stream, as it were, flowing from the senses—let us take the eye as representing them (see diagram). Through what we know as nerve, the senses carry into a man something destructive. It is as if—by way of the nerve-fibres—men were filled through their senses with a crumbling material. When you see, when you hear, even when you are conscious of warmth, there is taking place what is like the crumbling of some material on its way inward from the senses. This crumbling material has to be taken hold of by what streams out from within a man; it must be, as it were, burnt up. Our thinking necessitates a continual struggle against the forces of death in us. Indeed, because he is conscious of his thinking merely in its reflecting capacity, a man does not realise that, strictly speaking, he is alive only in what has nothing to do with his head, his head actually being an organ always in the throes of death. We should be in constant danger of death were merely that to happen which goes on in our head. This permanent dying is checked by the head being united to the rest of the organism, upon which it draws for its vitality. When the human being will have possessed himself of active intelligence as he did of active phantasy in the days of the Greeks and Romans—whereas the imagination of the old atavistic clairvoyance was a passive phantasy—with this active intelligence he will be able to perceive how part of his being is always dying. And this will be important. For just today we have to progress to a state of consciousness enabling us to perceive this permanent dying, so mankind in a past age, even up to the time of the Greeks, perceived what was living in the principle of vitality, in the will and its associated metabolism. What fights against the principle of death, what in a man is continuously disabling that principle of death, is living there. It might be said that in this respect the people of old were superior to those who followed them. They perceived the vitality with their instinctive clairvoyance, perceived the life with which the principle of healing is connected. Indeed, we do not die because our head has the will to die, but, owing to our head being the organ of thinking, we permanently carry within us the germs of sickness. Thus it is necessary for us to pay the price of our thinking by setting counter to the head, with its tendency to disease, the healing forces lying in the rest of our organism. Today it is still little noticed, but forms of disease are becoming to appear—as you know, they change—in which the constant process of death coming from the head will be more easily noticed than many of our present illnesses. Then it will be found that in reality the whole healing process in human beings is to counteract the harmful effects of our intellectual life. Whereas people of old could claim healing to be in their science, their knowledge, in future it will have to be admitted that what we are now making of our intellect, what is becoming of this intellect, of which today we are so proud, should it alone be held valid, will show us in future the gradual fall of mankind into complete decadence. To avert this, science will have to become able to carry within it the forces of healing.—I indicated this yesterday from another point of view; today I do so more from the standpoint of the way in which man is constituted. We must recognise that spiritual science is needed as bearer of a new healing process. For if there be a further development of the intellect of which modern man is so proud, intellect which lives merely in images, then by reason of its predominance all men will become disease-ridden. Measures must be taken to prevent such a thing. I can well imagine some people replying: “But if we discourage this intellectual cleverness, if we do away with intellect”,—and there are indeed those who would like to see the intellect left undeveloped—“then there would be no need to repair the damage it does.”—The true progress of mankind, however, has nothing in common with this Jesuitical principle; rather is it a question of human evolution being such that the healing element developing out of man's soul-forces can have effect on the intellect—otherwise the intellect will take a decadent trend and bring about the downfall of mankind. (See first diagram)

As counter-measure to this, what arises from knowledge of spiritual science, and can permanently hinder the forces of decline in the one-sided intellect, must become effectual.

We come here to a point where once again I have to draw your attention to a very special matter. You will certainly realise that during the nineteenth century, when all I am telling you about today—and have frequently pointed out in the past—was taking place, intellectual materialism was assuming great proportions. Men came to the fore—I need only remind you of Moleschott, Vogt, Gifford—upholding, for instance, the proposition: All thinking consists in a metabolism going on in the brain.—They spoke of phosphorescence pf the brain, and said without phosphorus in the brain there is no thinking. According to this thinking is just a byproduct of a certain digestive process in the brain. And the men saying this cannot be written off as being the stupid ones among their contemporaries. We may think how we like about the theory of these materialists but we can just as well do something else: that is, measure their capacity by that of their contemporaries and ask: Were such people as Moleschott and Gifford the cleverer or those who opposed them out of old religious prejudice and without spiritual science? Was Haeckel the cleverer or his opponents? This question may still be asked today. And when it is not answered in accordance with personal opinion, but with regard to spiritual capacity, naturally it cannot be said that Haeckel's opponents were cleverer than he nor that the opponents of Moleschott and Gifford were cleverer than they. The materialists were very clever people, and what they said was certainly not devoid of significance. How then did all this come about? What was behind it? We must indeed find the answer.

Certainly quite well-intentioned opponents of materialism arose at the time, for example Moriz Carriere whom I have often mentioned. Now he said: If everything man thinks and experiences is merely concocted by the brain, what is propounded by one party is just as much a concoction as what the opposite party says. As far as the truth is concerned there is no difference between a statement of Moleschott or Gifford and what is maintained by the Pope. There is no difference because in both cases they are concoctions of the human brain. There is no way of distinguishing the true from the false. Yet the materialists fight for what appears to them as the truth. They are not justified in doing so but they are astute—capable of a certain quickness of spirit. What then is in question here? You see, these materialists have had to arise in an age when thinking is made up merely of images, lives merely in images. But images are not there without something to act as reflector—which in this case is the brain. Indeed, where ordinary thinking is concerned—the thinking that grew to such heights in the nineteenth century—materialists have right on their side; that is a fact. They are no longer right, however, if they want to maintain that the thinking which transcends that of the intellect is also nothing but images dependent on the body, for that is not so. What transcends the intellect can be acquired only in course of a man's evolution: only by his becoming free of what has to do with the body. The thinking that has come to the fore in the nineteenth century must be explained materialistically. Though composed of images it is entirely dependent on the instrument of the brain, and the remarkable thing is that, for the most part, in face of the life of spirit in the nineteenth century, materialism is actually justified. That life of spirit is bound up with the bodily and material. It is precisely this life of spirit which must be transcended. The human being must rise above it and learn once more to pour spiritual substance into the images. This can be done not only by becoming clairvoyant—as I constantly emphasise there is no necessity for everyone to be so—for spiritual substance can be made to flow into a man's thinking when he reflects upon what another has already investigated spiritually,„ This must not be accepted blindfold; once there, it can be judged. Commonsense will suffice for the understanding of what has, been investigated through spiritual science. The denial of this means that commonsense is not given its due; and anyone who denies it is thinking: Commonsense—civilised people have been developing a great deal of that for a long time. Indeed these civilised people are developing a “very assured” judgment! And if this assured judgment is refuted by the facts they take no notice, refuse to take notice. At the suitable moment such matters—which speak volumes symptomatically—are forgotten.

I will give you just one nice little example. In 1866, at the time of the Prussian victory over Austria, it was said that this was a proof of the superiority of Prussian schools. It gave rise to the saying: “It was the Prussian schoolmasters who won the 1866 victory.” ¹ This has been constantly repeated, and it would be interesting to count the times, between 1870 and 1914, that it was said by the qualified and unqualified—mostly the unqualified: “The Prussian victory was won by the schoolmasters.”—I imagine that people today will no longer be so ready to speak anywhere in such a fashion, any more than the truth of this other assertion will be insisted upon in the light of present events. But in this intellectual age, when people are so clever, they are not willing to notice the contradictions to be found in life. Facts play very little part in the intellectual life, but they must do so if the intellect is to be permeated with fresh spiritual content. Then, indeed, it will be manifest that a paralysing process, a decadent process, is appearing in men, which must be overcome by new spiritual knowledge. In the past: men must be said to have sensed, experienced, something of a healing nature in the knowledge surging up from the physical body. In future they will have to learn to see in the development of intellect the cause of disease, and to look to the spirit for healing. The source of healing must indeed be found again in science. This necessity, however, will arise from an opposite direction, when it can be seen how external life, even when proficient in knowledge, makes for sickness in men and must be counteracted by the healing principle.

Matters such as these afford us insight into the course of human evolution—in so far as this is a reality. Today history does not give us a real picture of human evolution but merely worthless abstractions. Man today is deficient in a sense of reality, having indeed very little of it. During the nineteenth century, people in mid-Europe became very proficient at giving out what of a spiritual nature was already there. One of the most arresting examples of this is the case of Herman Grimm who, as a writer about the works of Goethe—such as Tasso or Iphigenie ranks very high. He was, however, quite unable to portray Goethe the man. Although he wrote a biography of him, in it Goethe seems a mere shadow. Spiritual force was not there in the nineteenth century; people were living in images.; and images have no power to enforce the reality which is so necessary for the future. We must understand not only what human beings create, but above all the human being himself, and through him nature, in a more all-embracing sense than hitherto. I believe it to be possible for such things to work in all seriousness upon the human heart and soul. It is likely to be some time before a sufficient number of people allow themselves to be fired by the knowledge that, if not permeated by the spirit, mankind will be overcome by disease. At least those should accept this knowledge who have come nearer to an understanding of anthroposophy.

There is one thing which must be recognised—that many who have accepted anthroposophy have come to our Movement out of what I might call subtle egoistic tendencies, wishing to have something for the comfort of their souls. They want the satisfaction of gaining certain knowledge about the spiritual world. But that will not do. This is not a matter of basking in the personal satisfaction of participating in the spiritual. What people need is actively to intervene in the affairs of the material world from out of the spirit—through the spirit to gain mastery over the material world. There will be no end to all the misery that has come upon mankind till people understand this and, understanding, allow it to influence their will.

One would so gladly see—at least among anthroposophists—this kind of insight, this kind of will, taking effect. Certainly it may be asked: What can a mere handful of human beings do against the blindness of the whole world?—But that is not right. To speak in that way has absolutely no justification. For in saying this there is no thought that what concerns us here is first to strengthen the will-power—then we can await what will come. Let everyone from his own sphere in life do what lies in him; he may then await what is done by others. But at least let him do it—do it above all so that as many people as possible in the world may be moved by the urgent need for spiritual renewal.

Only if we are watchful, and take a firm stand where anthroposophy has placed us, can we ourselves make any progress or set our will to work on what is necessary to ensure the progress of all mankind.

• 1. First said in 1866 by Oskar Peschel—a professor at Leipzig University.